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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
Steve Bosserman

The meaning of life in a world without work | Technology | The Guardian - 0 views

www.theguardian.com/...y-religion-robots-sapiens-book

meaning work useless class imagination

shared by Steve Bosserman on 08 May 17 - No Cached
  • The crucial problem isn’t creating new jobs. The crucial problem is creating new jobs that humans perform better than algorithms. Consequently, by 2050 a new class of people might emerge – the useless class. People who are not just unemployed, but unemployable.
  • The same technology that renders humans useless might also make it feasible to feed and support the unemployable masses through some scheme of universal basic income. The real problem will then be to keep the masses occupied and content. People must engage in purposeful activities, or they go crazy. So what will the useless class do all day?
  • In any case, the end of work will not necessarily mean the end of meaning, because meaning is generated by imagining rather than by working. Work is essential for meaning only according to some ideologies and lifestyles. Eighteenth-century English country squires, present-day ultra-orthodox Jews, and children in all cultures and eras have found a lot of interest and meaning in life even without working. People in 2050 will probably be able to play deeper games and to construct more complex virtual worlds than in any previous time in history.
Bill Fulkerson

Anatomy of an AI System - 1 views

anatomyof.ai

AI amazon

shared by Bill Fulkerson on 14 Sep 18 - No Cached
  • Bill Fulkerson on 14 Sep 18
     
    "With each interaction, Alexa is training to hear better, to interpret more precisely, to trigger actions that map to the user's commands more accurately, and to build a more complete model of their preferences, habits and desires. What is required to make this possible? Put simply: each small moment of convenience - be it answering a question, turning on a light, or playing a song - requires a vast planetary network, fueled by the extraction of non-renewable materials, labor, and data. The scale of resources required is many magnitudes greater than the energy and labor it would take a human to operate a household appliance or flick a switch. A full accounting for these costs is almost impossible, but it is increasingly important that we grasp the scale and scope if we are to understand and govern the technical infrastructures that thread through our lives. III The Salar, the world's largest flat surface, is located in southwest Bolivia at an altitude of 3,656 meters above sea level. It is a high plateau, covered by a few meters of salt crust which are exceptionally rich in lithium, containing 50% to 70% of the world's lithium reserves. 4 The Salar, alongside the neighboring Atacama regions in Chile and Argentina, are major sites for lithium extraction. This soft, silvery metal is currently used to power mobile connected devices, as a crucial material used for the production of lithium-Ion batteries. It is known as 'grey gold.' Smartphone batteries, for example, usually have less than eight grams of this material. 5 Each Tesla car needs approximately seven kilograms of lithium for its battery pack. 6 All these batteries have a limited lifespan, and once consumed they are thrown away as waste. Amazon reminds users that they cannot open up and repair their Echo, because this will void the warranty. The Amazon Echo is wall-powered, and also has a mobile battery base. This also has a limited lifespan and then must be thrown away as waste. According to the Ay
Bill Fulkerson

Is global history still possible, or has it had its moment? | Aeon Essays - 0 views

aeon.co/...sible-or-has-it-had-its-moment

globalism networks Castells

shared by Bill Fulkerson on 02 Mar 17 - No Cached
  • Bill Fulkerson on 08 Mar 17
     
    "Global history faces two seemingly opposite challenges for an inter-dependent, over-heating planet. If we are going to muster meaningful narratives about the togetherness of strangers near and far, we are going to have to be more global and get more serious about engaging other languages and other ways of telling history. Historians and their reader-citizens are also going to have to re-signify the place of local attachments and meanings. Going deeper into the stories of Others afar and Strangers at home means dispensing with the idea that global integration was like an electric circuit, bringing light to the connected. Becoming inter-dependent is not just messier than drawing a wiring diagram. It means reckoning with dimensions of networks and circuits that global historians - and possibly all narratives of cosmopolitan convergence - leave out of the story: lighting up corners of the earth leaves others in the dark.  The story of the globalists illuminates some at the expense of others, the left behind, the ones who cannot move, and those who become immobilised because the light no longer shines on them."
Bill Fulkerson

Why do American CEOs get paid so much? | James K Galbraith | Opinion | The Guardian - 0 views

www.theguardian.com/...n-ceos-pay-dysfunction-finance

CEO pay

shared by Bill Fulkerson on 21 Aug 18 - No Cached
  • Bill Fulkerson on 21 Aug 18
     
    "new report from the Economic Policy Institute calls attention to the hardy perennial of how much America's corporate titans make: bosses of the top 350 firms made an average of $18.9m in 2017. That's a ratio of 312-1 over the median worker in their industries. Big bucks to be sure. And a big change since 1965, when the ratio was just 20-1. But what does it mean? And if there's a problem, what is it, exactly? What it means, as the EPI economists carefully document, is that the top US corporate chiefs are paid overwhelmingly with stock options, and their income fluctuates with the market. About 80% of the pay packet is in stocks, and the rise of 17% in 2017 after two flat years surely suggests that the top CEOs (not unreasonably) sensed the market peaked last year. So they cashed in. On the other 20% of the pay packets, no gains occurred"
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

Why America is the World's Most Uniquely Cruel Society - 0 views

eand.co/ely-cruel-society-f67afc5c6b9a

america culture ethics demographics society

shared by Steve Bosserman on 16 Apr 18 - No Cached
  • Any theory of being American must explain one salient and striking fact: cruelty. America is the most cruel nation among its peers — even among most poor countries today. It is something like a new Rome. It has little, if any, functioning healthcare, education, transport, media, no safety nets, no stability, security. The middle class is collapsing, and life expectancy is falling. Young people die for a lack of insulin they cannot crowdfund. Elderly middle-class people live and die in their cars. Kids massacre each other in schools — when they’re not self-medicating the pain of it all away. The combination of these pathologies happens nowhere else — not a single place — in the world. Not even Pakistan, Costa Rica, or Rwanda. Hence, the world is aghast daily at the depths of American cruelty — yet somehow, they seem bottomless.(Of course I don’t mean that all Americans are cruel. I just mean that in the same way we say countries have attitude, dispositions, that there’s such a thing as a French or German national attitude or disposition, so, too there is an American one. Nor do I mean America is “the most cruel society in the world”. Can we really ever judge that? But it is uniquely cruel — a kind of special example — in weird, needless, and singular ways.)Let me throw that into relief. Scandinavians are the happiest, longest-lived, and most prosperous people in the world because they do not punish one another constantly — but lift one another up. But Americans do not believe this reality. The underlying sentiment that unites America’s manifold problems is a myth of cruelty.
Steve Bosserman

Changing the Narrative - Acumen: Ideas - Medium - 0 views

medium.com/...ne-in-three-of-us-2183db994787

sanitation toilets

shared by Steve Bosserman on 16 Apr 16 - No Cached
  • Steve Bosserman on 16 Apr 16
     
    There are 2.5 billion people on earth without access to a toilet. That is one in three of us. When we hear the statistic, it can sound so big as to be overwhelming. Or at least impossible to solve. We'd prefer not to think about what it means. We throw up our hands. We look away.
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.
  • ...3 more annotations...
  • 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

Universal Basic Assets: A Smarter Fix Than Universal Basic Income? | Fast Forward | OZY - 0 views

www.ozy.com/...90019

universal basic assets uba income disparity

shared by Steve Bosserman on 01 Dec 18 - No Cached
  • For 40 years, Robert E. Friedman and his Washington-based nonprofit Prosperity Now have helped millions of people from economically vulnerable communities gain financial security and stability. Income disparity, however, has only grown across the United States. Now, the 69-year-old Friedman is arguing for a macroeconomic fix — and it doesn’t involve the government just doling out cash. Instead, he advocates giving everyone assets like savings, education and homeownership, instituting a system of universal basic assets (UBA). And Friedman isn’t alone.
  • As cities and countries across the world experiment with the currently in-vogue idea of universal basic income (UBI), a small but growing number of scholars, nonprofits and researchers are beginning to argue for an alternative framework for prosperity. At its heart, they’re pushing for a 21st-century version of the age-old proverb that it’s better to teach a man how to fish than to simply give him fish. Just four years ago, UBA as a modern concept was unknown. Today, it’s emerging as a challenger to UBI as a means to the same goal: less income disparity and greater opportunities for all.
  • It’s an idea that has appeal on both sides of the political aisle. Liberals are drawn to UBA’s “provide for everyone” ethos, while libertarians see it as a reason to cut the “safety net” of government subsidies like welfare and unemployment, says Friedman. The bipartisan appeal comes from the notion that asset-building gives people more options, says C. Eugene Steuerle, former deputy assistant secretary of the U.S. Department of the Treasury for Tax Analysis under President Ronald Reagan and co-founder of the Urban-Brookings Tax Policy Center. ”UBA is a middle-of-the-road policy,” he says. “It’s an ideal compromise between left and right because it promotes mobility and opportunity, and less dependence on government.”
  • ...1 more annotation...
  • At the Institute for the Future, Gorbis is convinced that assets are a critical determinant of an individual’s resources, especially with the rise of the gig economy where many don’t have access to benefits like health insurance and retirement savings. “When you look at data, a lot of inequality is deeper than income — it’s also about debt,” she says, adding, “for poor people, housing is the main asset.” That’s why Gorbis suggests UBA should start with access to housing, but also include access to public resources like transit. If you can take public transit, you don’t need to own a car, she says. When basic assets were first discussed, the crowning jewel was land — upon which the Homestead Act was based. Then, all eyes turned to jobs as the ultimate means of security. Today, Gorbis says, we should begin to look at data. Access to data — the internet, online education and resources — significantly affects socioeconomic status.
Bill Fulkerson

New AI system will help us discover the most effective behaviour change strategies - 0 views

theconversation-com.cdn.ampproject.org/...viour-change-strategies-100057

AI change behavioral

shared by Bill Fulkerson on 20 Aug 18 - No Cached
  • hanging people’s behaviour is key to tackling the world’s health, social and environmental problems, such as obesity, sustainable living and cybersecurity. To change behaviour, though, we need to know what works, for whom, where and how. But research is generated far faster than humans can access and use it. A search on Google Scholar for “behaviour change” produced over 60,000 hits for the first six months of 2018. Evidence on behaviour change interventions is also messy. Different terms are often used to describe similar things – “physical activity” and “exercise”, for example. This means different people can often mean different things when discussing or researching behaviour change. This lack of shared vocabulary limits our progress in discovering what interventions work best.
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