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Bill Fulkerson

The Fischer Random Chess Stock Market - Vitaliy Katsenelson Contrarian Edge - 0 views

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    There is a parallel between today's stock market and Fischer random chess. The last time we faced a global pandemic was in 1918, and this might as well have been in the BC era. Few of us were alive then, but even the history books are not that useful, as the structure of the US and global economy, the central bank system, the diversity and dynamism of society, and the state of technological progress are nothing like the world knew then. Most of the mental models we as investors rely on are based on an environment that no longer exists. The only common denominator between now and then is that humans have not really changed that much - it takes a few millennia to rewire our DNA and thus our fundamental behavior.
Bill Fulkerson

When models are everywhere - O'Reilly - 0 views

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    You probably interact with fifty to a hundred machine learning products every day, from your social media feeds and YouTube recommendations to your email spam filter and the updates that the New York Times, CNN, or Fox News decide to push, not to mention the hidden models that place ads on the websites you visit, and that redesign your 'experience' on the fly. Not all models are created equal, however: they operate on different principles, and impact us as individuals and communities in different ways. They differ fundamentally from each other along dimensions such as alignment of incentives between stakeholders, "creep factor", and the nature of how their feedback loops ope !L
Bill Fulkerson

Our Social Nature Makes Nearly Everything Contagious. - 0 views

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    Human networks are not random. We connect to others who're like us in some way; social scientists call this homophily. A point of similarity might be something as fundamental to our identity as gender, religion, ethnicity, age, values, or beliefs. Or it could be, and often is, socioeconomic status. Or geographic-say, a neighborhood, city, or region where you grew up. Or an enthusiasm-football, a popular video game, or a breed of dog. When we meet someone at a party, we quickly try to find out if our networks connect in some way. Where are you from? What do you do? How do you know the host? Homophily is a human universal and an essential piece of our mental equipment for sustaining cooperation.
Bill Fulkerson

A New Theorem Maps Out the Limits of Quantum Physics | Quanta Magazine - 0 views

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    The result highlights a fundamental tension: Either the rules of quantum mechanics don't always apply, or at least one basic assumption about reality must be wrong.
Bill Fulkerson

Focus on Eurasia, Invest in Allies, Rethink Globalization - The American Interest - 0 views

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    We need to take a hard look at what parts of the world are critical to the security of the West and rethink how to make its alliances work again. The following geopolitical reality is still true today: The United States has to ensure that no power hostile to its interests can assert exclusive control over Eurasia, including the European rimland. Today preventing China's domination of Eurasia should be our overarching strategic objective, and to achieve this we need to focus on three fundamentals: 1) Prioritize Eurasia and stop draining our military resources in secondary theaters; 2) invest in allies who see their interests directly aligned with ours and are willing to assume the attendant risk; and 3) decouple U.S. strategic industries from China's and redefine the rules of international trade to ensure equitable competition.
Bill Fulkerson

Phenomenal World | Another Lost Decade? - 0 views

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    Contrary to common beliefs on fiscal fundamentals, the current debt crisis in the global periphery demonstrates that the solvency of sovereign states is determined by their monetary power. Crucially, liquidity has a cyclical character in the periphery of global capitalism and a countercyclical character in the core.
Steve Bosserman

There is no difference between computer art and human art | Aeon Ideas - 0 views

  • In industry, there is blunt-force algorithmic tension – ‘Efficiency, capitalism, commerce!’ versus ‘Robots are stealing our jobs!’ But for algorithmic art, the tension is subtler. Only 4 per cent of the work done in the United States economy requires ‘creativity at a median human level’, according to the consulting firm McKinsey and Company. So for computer art – which tries explicitly to zoom into this small piece of that vocational pie – it’s a question not of efficiency or equity, but of trust. Art requires emotional and phrenic investments, with the promised return of a shared slice of the human experience. When we view computer art, the pestering, creepy worry is: who’s on the other end of the line? Is it human? We might, then, worry that it’s not art at all.
  • But the honest-to-God truth, at the end of all of this, is that this whole notion is in some way a put-on: a distinction without a difference. ‘Computer art’ doesn’t really exist in an any more provocative sense than ‘paint art’ or ‘piano art’ does. The algorithmic software was written by a human, after all, using theories thought up by a human, using a computer built by a human, using specs written by a human, using materials gathered by a human, at a company staffed by humans, using tools built by a human, and so on. Computer art is human art – a subset rather than a distinction. It’s safe to release the tension.
Steve Bosserman

The Elevation Economy - Medium - 0 views

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    Or, What's Really Missing From Tech, the World, and Us Today
Bill Fulkerson

The divide between mainstream macro and MMT is irreconcilable - Part 3 | Bill Mitchell ... - 0 views

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    "This is Part 3 (and final) of my series responding to an iNET claim that Modern Monetary Theory (MMT) and mainstream macroeconomics were essentially at one in the way they understand the economy but differ on matters of which policy instrument (fiscal or monetary) to assign to counter stabilisation duties. In Part 1, I demonstrated how the core mainstream macroeconomic concepts bear no correspondence with the core MMT concepts, so it was surprising that someone would try to run an argument that the practical differences were really about policy assignment. In Part 2, we saw how the iNET authors created a stylised version of mainstream macroeconomics that ignored the fundamental building blocks (how they reach their conclusions about the real world), which means that they ignore important differences in the way MMT economists and mainstream macroeconomists interpret a given economic state. I will elaborate on that in this final part. Further, by reducing the body of work now known as MMT to be just 'functional finance', the iNET authors also, effectively, abandon any valid comparison between MMT and the mainstream, although they do not acknowledge that sleight of hand. The series so far is: 1. The divide between mainstream macro and MMT is irreconcilable - Part 1 2. The divide between mainstream macro and MMT is irreconcilable - Part 2"
Steve Bosserman

What if the Government Gave Everyone a Paycheck? - The New York Times - 0 views

  • A world inhabited only by robots, their billionaire owners and a large and increasingly restive population is the plotline for countless dystopian fantasies, but it’s a reality that appears to be drawing closer. If we continue on the path we’re on, we will need to make fundamental choices about how to support human livelihoods and ensure equal participation in our economy and society. Most basically, we will have to confront the realities of vastly unequal economic and political power. Even if we manage to enact a U.B.I., it will not be nearly enough.
Steve Bosserman

Will AI replace Humans? - FutureSin - Medium - 0 views

  • According to the World Economic Forum’s Future of Jobs report, some jobs will be wiped out, others will be in high demand, but all in all, around 5 million jobs will be lost. The real question is then, how many jobs will be made redundant in the 2020s? Many futurists including Google’s Chief Futurist believe this will necessitate a universal human stipend that could become globally ubiquitous as early as the 2030s.
  • AI will optimize many of our systems, but also create new jobs. We don’t know the rate at which it will do this. Research firm Gartner further confirms the hypothesis of AI creating more jobs than it replaces, by predicting that in 2020, AI will create 2.3 million new jobs while eliminating 1.8 million traditional jobs.
  • In an era where it’s being shown we can’t even regulate algorithms, how will we be able to regulate AI and robots that will progressively have a better capacity to self-learn, self-engineer, self-code and self-replicate? This first wave of robots are simply robots capable of performing repetitive tasks, but as human beings become less intelligent trapped in digital immersion, the rate at which robots learn how to learn will exponentially increase.How do humans stay relevant when Big Data enables AI to comb through contextual data as would a supercomputer? Data will no longer be the purvey of human beings, neither medical diagnosis and many other things. To say that AI “augments” human in this respect, is extremely naive and hopelessly optimistic. In many respects, AI completely replaces the need for human beings. This is what I term the automation economy.
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  • If China, Russia and the U.S. are in a race for AI supremacy, the kind of manifestations of AI will be so significant, they could alter the entire future of human civilization.
  • THE EXPONENTIAL THREATFrom drones, to nanobots to 3D-printing, automation could lead to unparalleled changes to how we live and work. In spite of the increase in global GDP, most people’s quality of living is not likely to see the benefit as it will increasingly be funneled into the pockets of the 1%. Capitalism then, favors the development of an AI that’s fundamentally exploitative to the common global citizen.Just as we exchanged our personal data for convenience and the illusion of social connection online, we will barter convenience for a world a global police state where social credit systems and AI decide how much of a “human stipend” (basic income) we receive. Our poverty or the social privilege we are born into, may have a more obscure relationship to a global system where AI monitors every aspect of our lives.Eventually AI will itself be the CEOs, inventors, master engineers and creator of more efficient robots. That’s when we will know that AI has indeed replaced human beings. What will Google’s DeepMind be able to do with the full use of next-gen quantum computing and supercomputers?
  • Artificial Intelligence Will Replace HumansTo argue that AI and robots and 3D-printing and any other significant technology won’t impact and replace many human jobs, is incredibly irresponsible.That’s not to say humans won’t adapt, and even thrive in more creative, social and meaningful work!That AI replacing repetitive tasks is a good thing, can hardly be denied. But will it benefit all globally citizens equally? Will ethics, common sense and collective pragmatism and social inclusion prevail over profiteers?Will younger value systems such as decentralization and sustainable living thrive with the advances of artificial intelligence?Will human beings be able to find sufficient meaning in a life where many of them won’t have a designated occupation to fill their time?These are the question that futurists like me ponder, and you should too.
Steve Bosserman

Why the utopian vision of William Morris is now within reach - Vasilis Kostakis and Wol... - 0 views

  • In News from Nowhere, Morris imagined a world in which human happiness and economic activity coincided. He reminds us that there needs to be a point to labour beyond making ends meet – and there is. Unalienated labour creates happiness for all – consumer and creator; whereas modern capitalism, in contrast, has created a treadmill in which this aspect of work has been lost. Capitalism, he explains, locks the capitalist into a horrible life, which leads nowhere but the grave.
  • No matter where they are based, people today can use the internet to cooperate and globally share the products of their cooperation as a commons. Commons-based peer production (usually abbreviated as CBPP) is fundamentally different from the dominant modes of production under industrial capitalism. In the latter, owners of means of production hire workers, direct the work process, and sell products for profit-maximisation. Think how typical multinational corporations are working. Such production is organised by allocating resources through the market (pricing) and through hierarchical command. In contrast, CBPP is in principle open to anyone with the relevant skills to contribute to a common project: the knowledge of every participant is pooled.
  • These participants might be paid, but not necessarily. Since commons-based projects are open systems, anyone with the right knowledge and skills can contribute, either paid by companies, clients or not at all.
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  • What is light (knowledge, design) becomes global; what is heavy (manufacturing) is local and shared
  • When social groups appropriate a particular technology for their own purposes, then social, political and economic systems can change
  • CBPP allows contributions based on all kinds of motivations such as the need to learn or to communicate. However, most importantly, a key incentive is the desire to create something mutually useful to those contributing. This also generally means that people contribute because they find it meaningful and useful, and they believe the resulting product worthwhile.
  • The design is developed and improved as a global digital commons, while the manufacturing often takes place through shared infrastructures and with local biophysical conditions in mind.
Steve Bosserman

How We Made AI As Racist and Sexist As Humans - 0 views

  • Artificial intelligence may have cracked the code on certain tasks that typically require human smarts, but in order to learn, these algorithms need vast quantities of data that humans have produced. They hoover up that information, rummage around in search of commonalities and correlations, and then offer a classification or prediction (whether that lesion is cancerous, whether you’ll default on your loan) based on the patterns they detect. Yet they’re only as clever as the data they’re trained on, which means that our limitations—our biases, our blind spots, our inattention—become theirs as well.
  • The majority of AI systems used in commercial applications—the ones that mediate our access to services like jobs, credit, and loans— are proprietary, their algorithms and training data kept hidden from public view. That makes it exceptionally difficult for an individual to interrogate the decisions of a machine or to know when an algorithm, trained on historical examples checkered by human bias, is stacked against them. And forget about trying to prove that AI systems may be violating human rights legislation.
  • Data is essential to the operation of an AI system. And the more complicated the system—the more layers in the neural nets, to translate speech or identify faces or calculate the likelihood someone defaults on a loan—the more data must be collected.
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  • The power of the system is its “ability to recognize that correlations occur between gender and professions,” says Kathryn Hume. “The downside is that there’s no intentionality behind the system—it’s just math picking up on correlations. It doesn’t know this is a sensitive issue.” There’s a tension between the futuristic and the archaic at play in this technology. AI is evolving much more rapidly than the data it has to work with, so it’s destined not just to reflect and replicate biases but also to prolong and reinforce them.
  • And sometimes, even when ample data exists, those who build the training sets don’t take deliberate measures to ensure its diversity
  • But not everyone will be equally represented in that data.
  • Accordingly, groups that have been the target of systemic discrimination by institutions that include police forces and courts don’t fare any better when judgment is handed over to a machine.
  • A growing field of research, in fact, now looks to apply algorithmic solutions to the problems of algorithmic bias.
  • Still, algorithmic interventions only do so much; addressing bias also demands diversity in the programmers who are training machines in the first place.
  • A growing awareness of algorithmic bias isn’t only a chance to intervene in our approaches to building AI systems. It’s an opportunity to interrogate why the data we’ve created looks like this and what prejudices continue to shape a society that allows these patterns in the data to emerge.
  • Of course, there’s another solution, elegant in its simplicity and fundamentally fair: get better data.
Steve Bosserman

You don't have a right to believe whatever you want to - Daniel DeNicola | Aeon Ideas - 0 views

  • Believing, like willing, seems fundamental to autonomy, the ultimate ground of one’s freedom. But, as Clifford also remarked: ‘No one man’s belief is in any case a private matter which concerns himself alone.’ Beliefs shape attitudes and motives, guide choices and actions. Believing and knowing are formed within an epistemic community, which also bears their effects. There is an ethic of believing, of acquiring, sustaining, and relinquishing beliefs – and that ethic both generates and limits our right to believe. If some beliefs are false, or morally repugnant, or irresponsible, some beliefs are also dangerous. And to those, we have no right.
Steve Bosserman

Escape to another world | 1843 - 0 views

  • What these individuals are not doing is clear enough, says Erik Hurst, an economist at the University of Chicago, who has been studying the phenomenon. They are not leaving home; in 2015 more than 50% lived with a parent or close relative. Neither are they getting married. What they are doing, Hurst reckons, is playing video games. As the hours young men spent in work dropped in the 2000s, hours spent in leisure activities rose nearly one-for-one. Of the rise in leisure time, 75% was accounted for by video games. It looks as though some small but meaningful share of the young-adult population is delaying employment or cutting back hours in order to spend more time with their video game of choice.
  • People work for many reasons – to occupy their time, to find purpose in life and to contribute to society, among other things – but the need to earn money typically comes top of the list. Money puts food on the table, clothes in the wardrobe and a roof overhead. Yet these days, satisfying those needs in the most basic way does not take an especially large income, particularly for those with the option of depending on family members for assistance. The reason to work harder and earn more than the minimum needed to survive is, in part, the desire to have something more than the bare necessities – nice meals, rather than the cheapest calories available, a car, holidays abroad, a home full of books and art. Much of the work we do is intended to earn the money to afford a few luxuries to add to our comfort and enrich our lives.Yet we face a trade-off. The harder we work, the less time we have to enjoy the luxuries our labour affords us. The more lavish the luxuries we seek, the more we must earn to acquire them, and the longer and harder we find ourselves working.
  • Stand back, however, and the implications are far more substantial than this. One can just about spot the vision of a distant, near-workless future in the habits of young gamers. If good things in life can be had for very little money, then working hard to have more than very little money looks less attractive. The history of the industrial era has been one in which technology has reduced the proportion of income devoted to necessities like food while providing vast new possibilities for consumption. As this happened, the hours worked by the typical person declined.
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  • A life spent buried in video games, scraping by on meagre pay from irregular work or dependent on others, might seem empty and sad. Whether it is emptier and sadder than one spent buried in finance, accumulating points during long hours at the office while neglecting other aspects of life, is a matter of perspective. But what does seem clear is that the choices we make in life are shaped by the options available to us. A society that dislikes the idea of young men gaming their days away should perhaps invest in more dynamic difficulty adjustment in real life. And a society which regards such adjustments as fundamentally unfair should be more tolerant of those who choose to spend their time in an alternate reality, enjoying the distractions and the succour it provides to those who feel that the outside world is more rigged than the game.
Steve Bosserman

Why Trump's speech on terrorism was such a missed opportunity - The Washington Post - 0 views

  • The vast majority of young people in places like the Middle East and North Africa face a bleak socioeconomic future. Youth unemployment in the region hovers around 30 percent, which is expected to skyrocket as economies struggle to create enough jobs to keep pace with a massive demographic youth bulge. In 2000, the World Bank estimated that the region would need to create about 100 million new jobs to keep pace, and it’s nowhere near to closing the gap.
  • The effect of this socioeconomic crisis is about more than just employment and livelihoods for young people; it represents a fundamental breakdown of the social contract in the region. For decades, governments in the Middle East and North Africa promised socioeconomic support — free education, subsidies and public-sector employment — in exchange for limits on political participation and civic activity.
Bill Fulkerson

What if jobs are not the solution but the problem? - James Livingston | Aeon Essays - 0 views

  • So this Great Recession of ours – don’t kid yourself, it ain’t over – is a moral crisis as well as an economic catastrophe. You might even say it’s a spiritual impasse, because it makes us ask what social scaffolding other than work will permit the construction of character – or whether character itself is something we must aspire to. But that is why it’s also an intellectual opportunity: it forces us to imagine a world in which the job no longer builds our character, determines our incomes or dominates our daily lives.What would you do if you didn’t have to work to receive an income?In short, it lets us say: enough already. Fuck work.
  • So the impending end of work raises the most fundamental questions about what it means to be human. To begin with, what purposes could we choose if the job – economic necessity – didn’t consume most of our waking hours and creative energies? What evident yet unknown possibilities would then appear? How would human nature itself change as the ancient, aristocratic privilege of leisure becomes the birthright of human beings as such?
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