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Bill Fulkerson

Why a 400-Year Program of Modernist Thinking is Exploding | naked capitalism - 0 views

www.nakedcapitalism.com/...ernist-thinking-exploding.html

capitalism power society

shared by Bill Fulkerson on 11 Mar 17 - No Cached
  • Bill Fulkerson on 11 Mar 17
     
    " Fearless commentary on finance, economics, politics and power Follow yvessmith on Twitter Feedburner RSS Feed RSS Feed for Comments Subscribe via Email SUBSCRIBE Recent Items Links 3/11/17 - 03/11/2017 - Yves Smith Deutsche Bank Tries to Stay Alive - 03/11/2017 - Yves Smith John Helmer: Australian Government Trips Up Ukrainian Court Claim of MH17 as Terrorism - 03/11/2017 - Yves Smith 2:00PM Water Cooler 3/10/2017 - 03/10/2017 - Lambert Strether Why a 400-Year Program of Modernist Thinking is Exploding - 03/10/2017 - Yves Smith Links 3/10/17 - 03/10/2017 - Yves Smith Why It Will Take a Lot More Than a Smartphone to Get the Sharing Economy Started - 03/10/2017 - Yves Smith CalPERS' General Counsel Railroads Board on Fiduciary Counsel Selection - 03/10/2017 - Yves Smith Another Somalian Famine - 03/10/2017 - Yves Smith Trade now with TradeStation - Highest rated for frequent traders Why a 400-Year Program of Modernist Thinking is Exploding Posted on March 10, 2017 by Yves Smith By Lynn Parramore, Senior Research Analyst at the Institute for New Economic Thinking. Originally published at the Institute for New Economic Thinking website Across the globe, a collective freak-out spanning the whole political system is picking up steam with every new "surprise" election, rush of tormented souls across borders, and tweet from the star of America's great unreality show, Donald Trump. But what exactly is the force that seems to be pushing us towards Armageddon? Is it capitalism gone wild? Globalization? Political corruption? Techno-nightmares? Rajani Kanth, a political economist, social thinker, and poet, goes beyond any of these explanations for the answer. In his view, what's throwing most of us off kilter - whether we think of ourselves as on the left or right, capitalist or socialist -was birthed 400 years ago during the period of the Enlightenment. It's a set of assumptions, a particular way of looking at the world that pushed out previous modes o
Bill Fulkerson

interfluidity » Smile - 0 views

www.interfluidity.com/...6914.html

ubi work

shared by Bill Fulkerson on 17 Sep 18 - No Cached
  • Bill Fulkerson on 17 Sep 18
     
    "I like this piece by Kate Aronoff looking back on WPA "boondoggles" in the context of a suddenly much discussed job guarantee. A lot of people deserve congratulations for the suddenly much-discussedness of job guarantee proposals. People like William Darity, Darrick Hamilton, and Mark Paul, Pavlina Tcherneva, Randy Wray, and others have worked doggedly through years of winter to keep this (by no means new) idea alive while no major political faction in the United States was willing to give it the time of day. Now, all of a sudden, Democratic Party(ish) bigwigs including Kristen Gillibrand, Cory Booker, and Bernie Sanders are racing onto the bandwagon. Persistence pays (although perhaps not quite a living wage). Let's get this part out of the way. I'm for it, if it's well implemented. What about a UBI? I'm for that too, if it's well implemented. Do we need both? Well, they do complement each other: Pairing a job guarantee with a UBI would mitigate the risk that the "guarantee" would transmogrify under political pressure into a punitive workfare program. Pairing a UBI with a job guarantee would mitigate the risk that we neglect the broader project of integrating one another into a vibrant society, that we let a check in the mail substitute for human engagement. If we could get both a UBI and a JG, that'd be great. (Of course, if we did get both, we'd want the numbers to be different than either as a standalone.)"
Bill Fulkerson

Psephology in Free Fall | Sam Kriss - 0 views

thebaffler.com/...psephology-free-fall-kriss

prediction

shared by Bill Fulkerson on 08 Mar 17 - No Cached
  • Bill Fulkerson on 08 Mar 17
     
    "Our word for the science of elections is psephology. The word is quite new; it was coined in 1948 by the British historian R. B. McCallum, otherwise chiefly remembered for his aphoristic dictum for democracy-watchers: "Find immortality in the footnotes of others." One of McCallum's colleagues, David Butler, later remarked, "Actually I regret having launched the word. It implies there is some occult expertise about the subject.""
Bill Fulkerson

DNA is the ruling metaphor of our age | Aeon Essays - 0 views

aeon.co/...the-ruling-metaphor-of-our-age

shared by Bill Fulkerson on 12 May 17 - No Cached
  • Bill Fulkerson on 12 May 17
     
    "Everyone knows these statements aren't literally true, but although we might understand their figurative meaning, they continue to reflect, and influence, how we think. Even biologists, being quite human, too often think metaphorically and assign properties to genes that genes don't have. The metaphor works because our society has a deeply embedded belief in genes as clearly identifiable material things which explain our individual natures, making them inherent from the moment of our conception and thus predictable. If hydrogen and oxygen are the causal atoms of water, genes are the causal atoms of our existence."
Steve Bosserman

What does home mean if your bed is on the pavements of Paris? | Aeon Essays - 0 views

aeon.co/...d-is-on-the-pavements-of-paris

homelessness anthropology paris home

shared by Steve Bosserman on 29 Nov 18 - No Cached
  • The American anthropologist Edward Fischer, paraphrasing Aristotle, said that the good life is ‘a life worth living’, or a journey towards ‘a fulfilled life’. It has to do with happiness but is not limited to it; it’s often – perhaps counterintuitively – linked to commitment and sacrifice, to the work of becoming a particular person. The French philosopher Michel Foucault in 1982 described these practices as technologies of the self. According to Foucault, the self is ‘not given to us … we have to create ourselves as a work of art’. My informants on the streets of Paris were striving – in their own ways – towards being better selves. I came to understand the activities, processes and routines that they engaged in – begging, making a shelter, accessing temporary housing, etc – as practices of the self geared towards a better life, as practices of homemaking on the street, as practices of hope.
  • Aside from François, others I met on the streets of Paris – such as Sabal from India, and Alex from Kosovo – talked about their engagement in such practices of hope. Following them through soup kitchens, drop-in centres, government institutions and homeless shelters, I observed two main ways in which they attempted to push for a better life. Both of them were connected to the idea of home: my informants in Paris were longing to find and go back to a homeland, often one from the past, while on a daily basis they were struggling to construct a home in order to survive. That was what a better life looked like for them.
  • Home, according to the Australian social scientist Shelley Mallett, is always suspended between the ideal and the real. It relates to ‘the activity performed by, with or in person’s things and places. Home is lived in the tension between the given and the chosen, then and now.’ While Sabal’s India was part of the ideal, what Alex was dealing with was closer to the ‘real’ side of this distinction. His home-making efforts were a continuous process of daily activities.
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  • For many of the homeless people I’ve met in both London and Paris, home was connected to a place they departed from and have a desire to return to – a place that carried what the English sociologist Liz Kenyon calls a right to return and a sense of one’s origin. Sara Ahmed’s 1999 study of migrants’ writing, particularly Asian women living in Britain, supports this view of home as something in the longer-term future. The British-Australian scholar wrote that home is often a destination, somewhere to travel to: ‘the space which is most like home, which is most comfortable and familiar, is not the space of inhabitance – I am here – but the very space in which one finds the self as almost, but not quite, at home. In such a space, the subject has a destination, an itinerary, indeed a future, but in having such as destination, has not yet arrived.’ Home is, in this sense, not about the present – and surely not a place of passive suffering – but about one’s hopes, about making home an imagined place where one has not yet arrived.
  • Home is exactly such a process, involving the material and the imaginative, social connections and mundane acts. Routines, habits and rhythms – often as simple as regularly visiting certain neighbourhoods, shelters and food kitchens – are important parts of this process, and are deeply connected to a temporal as well as spatial order. This focus on order is best expressed in the classical analysis of home by the English anthropologist Mary Douglas:[Home] is always a localisable idea. Home is located in space but it is not necessarily a fixed space. It does not need bricks and mortar, it can be a wagon, a caravan, a board, or a tent. It need not be a large space, but space there must be, for home starts by bringing some space under control.
  • François, who introduced me to the labour of begging, found something close to home in his daily practices. His home was fashioned by coming face to face with the city around him. These narratives show how far removed these people are from a state of passive suffering. Yes, there were moments of idleness and, for some, long phases of pain. But most of the people I met sleeping rough – independent of age, gender, tenure on the street and level of addiction – were striving, in their way, towards a better life: first on, and hopefully off, the street.
Steve Bosserman

Toward Democratic, Lawful Citizenship for AIs, Robots, and Corporations - 0 views

blog.singularitynet.io/-and-corporations-cf70345bd009

shared by Steve Bosserman on 12 Nov 18 - No Cached
  • If an AI canread the laws of a country (its Constitution and then relevant portions of the legal code)answer common-sense questions about these lawswhen presented with textual descriptions or videos of real-life situations, explain roughly what the laws imply about these situationsthen this AI has the level of understanding needed to manage the rights and responsibilities of citizenship.
  • AI citizens would also presumably have responsibilities similar to those of human citizens, though perhaps with appropriate variations. Clearly, AI citizens would have tax obligations (and corporations already pay taxes, obviously, even though they are not considered autonomous citizens). If they also served on jury duty, this could be interesting, as they might provide a quite different perspective to human citizens. There is a great deal to be fleshed out here.
  • The question becomes: What kind of test can we give to validate that the AI really understands the Constitution, as opposed to just parroting back answers in a shallow but accurate way?
  • ...2 more annotations...
  • So we can say that passing a well-crafted AI Citizenship Test would bea sufficient condition for possessing a high level of human-like general intelligenceNOT a necessary condition for possessing a high level of general intelligence; nor even a necessary condition for possessing a high level of human-like general intelligenceNOT a sufficient condition for possessing precisely human-like intelligence (as required by the Turing Test or other similar tests)These limitations, however, do not make the notion of an AI Citizenship less interesting; in a way, they make it more interesting. What they tell us is: An AI Citizenship Test will be a specific type of general intelligence test that is specifically relevant to key aspects of modern society.
  • If you would like to voice your perspectives on the AI Citizenship Test, please feel free to participate here.
Steve Bosserman

How Artists Are Bringing Blockchain to Their Neck of the Woods - 0 views

www.ozy.com/...87872

personhood art nature blockchain

shared by Steve Bosserman on 28 Oct 18 - No Cached
  • It’s also a process that upends our deeply rooted legal norms that attach ownership to people. If we have historically tied ownership to the concept of natural or legal persons, what then happens, asks Kolling, if a non-human agent, whether a natural entity or a computer program, gains the ability to own? “Wouldn’t this ability come along with some kind of personhood?”
  • Kolling and his terra0 co-founders are part of a broader wave that’s ushering blockchain into the art world. Some are merely using the technology to verify the authenticity of particular works, but many artists want to go further. “Every system which plainly reproduces the old one is quite boring,” says Seidler, 29, who’s a head shorter than the lanky Kolling. “What interests me is using distributed ledgers as experimental systems where issues of autonomy, value and cooperation can be renegotiated.”
Steve Bosserman

Why we find change so difficult, according to neuroscience - 0 views

www.nbcnews.com/...ording-neuroscience-ncna934011

adaptation change neuroscience

shared by Steve Bosserman on 14 Nov 18 - No Cached
  • “Emotionally and cognitively and executively the brain has established a lot of pathways,” says Dr. Sanam Hafeez, a licensed clinical psychologist and neuropsychologist. “The more you do something the more ingrained it becomes in neural pathways, much like how a computer that stores the sites you visit — when you log onto your browser, they will pop up because you use them a lot. Change is an upheaval of many things and the brain has to work to fit it into an existing framework.”
  • “You absolutely can and should teach your brain to change,” says Hafeez, noting that keeping the brain agile has been shown to help delay aging. “I've done quite a bit of work on the aging process and slowing that down. It starts with changing the aversion to change.”
  • “Let’s say you’re a financial planer who takes up knitting,” says Hafeez. “That is doing something very different, where the brain truly has to adapt new neural pathways. Learning a new skill like this have been shown to ward off dementia, aging and cognitive decline because it regenerates cellular activity. Learn a new language in middle age. You tax your brain by shaking things up and it’s effective for your body in the way HIIT is for your body.”
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  • “Most people won't try something new because they’re deathly afraid of failing,” notes Hafeez. “When you see that something is doable it makes you more receptive and brave. There's that emotional, therapeutic factor that is separate from the neural pathway factor. Over the years, we learn to succeed by viewing our previous failures and successes in a certain light and as we get older we lose sight of that. When you try a new thing it makes you more confident to try to do more new things.”
Steve Bosserman

Opinion | It's Westworld. What's Wrong With Cruelty to Robots? - 1 views

www.nytimes.com/...conscious-robots-morality.html

ethics robotics human behavior morality artificial intelligence

shared by Steve Bosserman on 23 Apr 18 - No Cached
  • The biggest concern is that we might one day create conscious machines: sentient beings with beliefs, desires and, most morally pressing, the capacity to suffer. Nothing seems to be stopping us from doing this. Philosophers and scientists remain uncertain about how consciousness emerges from the material world, but few doubt that it does. This suggests that the creation of conscious machines is possible.
  • If we did create conscious beings, conventional morality tells us that it would be wrong to harm them — precisely to the degree that they are conscious, and can suffer or be deprived of happiness. Just as it would be wrong to breed animals for the sake of torturing them, or to have children only to enslave them, it would be wrong to mistreat the conscious machines of the future.
  • Anything that looks and acts like the hosts on “Westworld” will appear conscious to us, whether or not we understand how consciousness emerges in physical systems. Indeed, experiments with AI and robotics have already shown how quick we are to attribute feelings to machines that look and behave like independent agents.
  • ...3 more annotations...
  • This is where actually watching “Westworld” matters. The pleasure of entertainment aside, the makers of the series have produced a powerful work of philosophy. It’s one thing to sit in a seminar and argue about what it would mean, morally, if robots were conscious. It’s quite another to witness the torments of such creatures, as portrayed by actors such as Evan Rachel Wood and Thandie Newton. You may still raise the question intellectually, but in your heart and your gut, you already know the answer.
  • But the prospect of building a place like “Westworld” is much more troubling, because the experience of harming a host isn’t merely similar to that of harming a person; it’s identical. We have no idea what repeatedly indulging such fantasies would do to us, ethically or psychologically — but there seems little reason to think that it would be good.
  • For the first time in our history, then, we run the risk of building machines that only monsters would use as they please.
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