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Steve Bosserman

Applying AI for social good | McKinsey - 0 views

www.mckinsey.com/...l-intelligence-for-social-good

artificial intelligence united nations sustainable development social good

shared by Steve Bosserman on 01 Dec 18 - No Cached
  • Artificial intelligence (AI) has the potential to help tackle some of the world’s most challenging social problems. To analyze potential applications for social good, we compiled a library of about 160 AI social-impact use cases. They suggest that existing capabilities could contribute to tackling cases across all 17 of the UN’s sustainable-development goals, potentially helping hundreds of millions of people in both advanced and emerging countries. Real-life examples of AI are already being applied in about one-third of these use cases, albeit in relatively small tests. They range from diagnosing cancer to helping blind people navigate their surroundings, identifying victims of online sexual exploitation, and aiding disaster-relief efforts (such as the flooding that followed Hurricane Harvey in 2017). AI is only part of a much broader tool kit of measures that can be used to tackle societal issues, however. For now, issues such as data accessibility and shortages of AI talent constrain its application for social good.
  • The United Nations’ Sustainable Development Goals (SDGs) are among the best-known and most frequently cited societal challenges, and our use cases map to all 17 of the goals, supporting some aspect of each one (Exhibit 3). Our use-case library does not rest on the taxonomy of the SDGs, because their goals, unlike ours, are not directly related to AI usage; about 20 cases in our library do not map to the SDGs at all. The chart should not be read as a comprehensive evaluation of AI’s potential for each SDG; if an SDG has a low number of cases, that reflects our library rather than AI’s applicability to that SDG.
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
Steve Bosserman

Facebook Will Now Start Showing You Gorier Images - 0 views

psmag.com/you-gorier-images-30421ae28571

facebook transparency documentation

shared by Steve Bosserman on 13 Nov 16 - No Cached
  • More than almost any library, Facebook may be the single greatest home for historical testimony in the history of humankind. One can only hope that, with this step, the technology company is realizing the weight of its awesome responsibility.
Steve Bosserman

Jane Jacobs's Theories on Urban Planning-and Democracy in America - The Atlantic - 0 views

www.theatlantic.com/...501104

democracy urban design ecosystems diversity neighborhoods

shared by Steve Bosserman on 17 Nov 16 - No Cached
  • Urban life was Jacobs’s great subject. But her great theme was the fragility of democracy—how difficult it is to maintain, how easily it can crumble. A city offered the perfect laboratory in which to study democracy’s intricate, interconnected gears and ballistics. “When we deal with cities,” she wrote in The Death and Life of Great American Cities (1961), “we are dealing with life at its most complex and intense.” When cities succeed, they represent the purest manifestation of democratic ideals: “Cities have the capability of providing something for everybody, only because, and only when, they are created by everybody.” When cities fail, they fail for the same reasons democracies fail: corruption, tyranny, homogenization, overspecialization, cultural drift and atrophy.
  • I was encouraged to believe that simple conformity results in stagnation for a society, and that American progress has been largely owing to the opportunity for experimentation, the leeway given initiative, and to a gusto and a freedom for chewing over odd ideas. I was taught that the American’s right to be a free individual, not at the mercy of the state, was hard-won and that its price was eternal vigilance, that I too would have to be vigilant.
  • Her 1,500-word speech, a version of which appears in Vital Little Plans, became the basis for The Death and Life of Great American Cities. Her main argument was Kirk’s: Small neighborhood stores, ignored by the planners in their grim demolition derby, were essential social hubs. She added that sidewalks, stoops, laundries, and mailbox areas were also indispensable centers of community activity, and that sterile, vacant outdoor space served nobody. “The least we can do,” she said, “is to respect—in the deepest sense—strips of chaos that have a weird wisdom of their own.”
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  • Reduced to a word, Jacobs’s argument is that a city, or neighborhood, or block, cannot succeed without diversity: diversity of residential and commercial use, racial and socioeconomic diversity, diversity of governing bodies (from local wards to state agencies), diverse modes of transportation, diversity of public and private institutional support, diversity of architectural style. Great numbers of people concentrated in relatively small areas should not be considered a health or safety hazard; they are the foundation of a healthy community. Dense, varied populations are “desirable,” Jacobs wrote,
  • Madison argued that as you increase the “variety of parties and interests” contained within a republic, “you make it less probable that a majority of the whole will have a common motive to invade the rights of other citizens.”
  • “We need all kinds of diversity,” Jacobs concluded in Death and Life, “so the people of cities can sustain (and further develop) their society and civilization.”
  • In her comparative study of fallen empires, Jacobs identifies common early indicators of decline: “cultural xenophobia,” “self-imposed isolation,” and “a shift from faith in logos, reason, with its future-oriented spirit … to mythos, meaning conservatism that looks backwards to fundamentalist beliefs for guidance and a worldview.” She warns of the profligate use of plausible denial in American politics, the idea that “a presentable image makes substance immaterial,” allowing political campaigns “to construct new reality.” She finds further evidence of our hardening cultural sclerosis in the rise of the prison-industrial complex, the prioritization of credentials over critical thinking in the educational system, low voter turnout, and the reluctance to develop renewable forms of energy in the face of global ecological collapse.
  • In the foreword to the 1992 Modern Library edition of Death and Life, Jacobs likens cities to natural ecosystems. “Both types of ecosystems,” she writes, “require much diversity to sustain themselves … and because of their complex interdependencies of components, both kinds of ecosystems are vulnerable and fragile, easily disrupted or destroyed.”
Steve Bosserman

The Boundary Between Our Bodies and Our Tech - Pacific Standard - 0 views

psmag.com/...etween-our-bodies-and-our-tech

identity self boundaries brain-machine interface

shared by Steve Bosserman on 28 Nov 18 - No Cached
  • At the beginning of his recent book, The Internet of Us, Lynch uses a thought experiment to illustrate how thin this boundary is. Imagine a device that could implant the functions of a smartphone directly into your brain so that your thoughts could control these functions. It would be a remarkable extension of the brain's abilities, but also, in a sense, it wouldn't be all that different from our current lives, in which the varied and almost limitless connective powers of the smartphone are with us nearly 100 percent of the time, even if they aren't—yet—a physiological part of us.
  • The debate over what it means for us to be so connected all the time is still in its infancy, and there are wildly differing perspectives on what it could mean for us as a species. One result of these collapsing borders, however, is less ambiguous, and it's becoming a common subject of activism and advocacy among the technologically minded. While many of us think of the smartphone as a portal for accessing the outside world, the reciprocity of the device, as well as the larger pattern of our behavior online, means the portal goes the other way as well: It's a means for others to access us.
  • "This is where the fundamental democracy deficit comes from: You have this incredibly concentrated private power with zero transparency or democratic oversight or accountability, and then they have this unprecedented wealth of data about their users to work with," Weigel says. "We've allowed these private companies to take over a lot of functions that we have historically thought of as public functions or social goods, like letting Google be the world's library. Democracy and the very concept of social goods—that tradition is so eroded in the United States that people were ready to let these private companies assume control."
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  • Lynch, the University of Connecticut philosophy professor, also believes that one of our best hopes comes from the bottom up, in the form of actually educating people about the products that they spend so much time using. We should know and be aware of how these companies work, how they track our behavior, and how they make recommendations to us based on our behavior and that of others. Essentially, we need to understand the fundamental difference between our behavior IRL and in the digital sphere—a difference that, despite the erosion of boundaries, still stands."Whether we know it or not, the connections that we make on the Internet are being used to cultivate an identity for us—an identity that is then sold to us afterward," Lynch says. "Google tells you what questions to ask, and then it gives you the answers to those questions."
Steve Bosserman

How Gaston Bachelard gave the emotions of home a philosophy - Gillian Darley | Aeon Essays - 0 views

aeon.co/...-emotions-of-home-a-philosophy

space intimacy philosophy architecture

shared by Steve Bosserman on 12 May 18 - No Cached
  • As Foucault said of Bachelard a few years later, his characteristic approach was to avoid all defined hierarchies, any universal judgments: ‘He plays against his own culture with his own culture.’ He stood apart, separating himself from the mainstream, finding cracks, dissonances, minor phenomena that he could make his own. Poetry of every description was his raw material.
  • Indoors, in The Poetics of Space, the journey into intimacy is neatly evoked by drawers, cupboards, wardrobes and above all locks, although he warns, somewhat testily, against their use as gratuitous metaphors (and he is strongly averse to the idea of habit).
  • The wellbeing of the warm animal (or human) protected in its nest or cocoon or cottage from the bad weather raging outside is a primitive sense of refuge that we can all share, adult or child. The appeal of a safe haven translates into domestic architecture with such features as the accommodating Arts and Crafts inglenook, seats close by the fire, Frank Lloyd Wright’s enduring penchant for an immense fireplace buried at the core of a house, or even, a favourite 1960s touch, the conversation pit – with or without its trademark shagpile carpet.
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  • Late in life, Auden wrote a set of 15 verses titled Thanksgiving for a Habitat (1960-1964). They were a celebration of domestic contentment in his Austrian cottage, and were structured around the rooms of the house, including ‘the Cave of Meaning’ (his study), the cellar, the attic, and his bedroom ‘the Cave of Nakedness’. In the title poem he ends, happily, writing of ‘a place I may go both in and out of’.
  • The ‘cupboardness’ of children’s play areas; a library tucked beneath some stairs; a universe of emotions in the corner
  • In his neat phrase ‘reading a room’, Bachelard encouraged readers to think of some place in their own past: ‘You have unlocked a door to daydreaming.’
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