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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 wealth of our collective data should belong to all of us | Chris Hughes - 0 views

www.theguardian.com/...ook-google-data-tax-regulation

data mining

shared by Steve Bosserman on 28 Apr 18 - No Cached
  • Nearly every moment of our lives, we’re producing data about ourselves that companies profit from. Our smartwatches know when we wake up, Alexa listens to our private conversations, our phones track where we go, Google knows what we email and search, Facebook knows what we share with friends, and our loyalty cards remember what we buy. We share all this data about ourselves because we like the services these companies provide, and business leaders tell us we must to make it possible for those services to be cheap or free.
  • We should not only expect that these companies better protect our data – we should also ensure that everyone creating it shares in the economic value it generates. One person’s data is worth little, but the collection of lots of people’s data is what fuels the insights that companies use to make more money or networks, like Facebook, that marketers are so attracted to. Data isn’t the “new oil”, as some have claimed: it isn’t a non-renewable natural resource that comes from a piece of earth that a lucky property owner controls. We have all pitched in to create a new commonwealth of information about ourselves that is bigger than any single participant, and we should all benefit from it.
  • The value of our data has a lot in common with the value of our labor: a single individual worker, outside of the rarest professions, can be replaced by another with similar skills. But when workers organize to withhold their labor, they have much more power to ensure employers more fairly value it. Just as one worker is an island but organized workers are a force to be reckoned with, the users of digital platforms should organize not only for better protection of our data, but for a new contract that ensures everyone shares in the historic profits we make possible.
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  • A data dividend would be a powerful way to rebalance the American economy, which currently makes it possible for a very small number of people to get rich while everyone else struggles to make ends meet.
  • A data dividend on its own would not be enough to stem growing income inequality, but it would create a universal benefit that would guarantee people benefit from the collective wealth our economy is creating more than they do today. If paired with fairer wages, more progressive taxation, and stricter enforcement of monopoly and monopsony power, it could help us turn the corner and create a country where we take care of one another and ensure that everyone has basic economic security.
Bill Fulkerson

Freeing up the rich to exploit the poor - that's what Trump and Brexit are about | Geor... - 0 views

www.theguardian.com/...otections-brexit-trump-freedom

brexit populism

shared by Bill Fulkerson on 05 Apr 17 - No Cached
  • Bill Fulkerson on 05 Apr 17
     
    "When we confront a system of propaganda, our first task is to decode it. This begins by interrogating its sacred value. Whenever we hear the word freedom, we should ask ourselves, "Freedom for whom, at whose expense?""
Bill Fulkerson

The collective psychology of coronavirus | openDemocracy - 0 views

www.opendemocracy.net/...lective-psychology-coronavirus

psychology collective

shared by Bill Fulkerson on 19 Oct 20 - No Cached
  • Bill Fulkerson on 19 Oct 20
     
    Do we see ourselves as part of a larger "us," a "them-and-us," or an atomised "I"?
Bill Fulkerson

Alignment with Market Forces: The "Re-Whithering" of Infectious Diseases | Open Forum I... - 0 views

academic.oup.com/...5860262

diseases market ID

shared by Bill Fulkerson on 20 Jun 20 - No Cached
  • Bill Fulkerson on 20 Jun 20
     
    Given constant emergence of new infectious threats, Infectious Diseases (ID) should be one of the most attractive medical specialties to students and trainees. Yet, ID Fellowship programs continue to not fill in the match, and ID remains among the lowest paid specialties. Nearly 35 years after Dr. Petersdorf first asked the question, we find ourselves once again wondering, "Whither Infectious Diseases?" To answer this question, and align with predominant US market forces, ID experts should push for: 1) restrictions regarding utilization of ID diagnostics and antimicrobial agents; 2) pay-for-performance measures regarding antimicrobial prescribing rates; and 3) healthcare reform as called for by the American College of Physicians to move away from fee-for-service medicine. Einstein said, "Continuing to do the same thing over and over and expecting a different result is the definition of insanity." We must move towards alignment with market forces, to benefit our patients, society, and our colleagues.
Bill Fulkerson

So Far, 2020 Has Been Our Year of Magical Thinking | The Nation - 0 views

www.thenation.com/...coronavirus-response-winter

magical thinking coronavirus

shared by Bill Fulkerson on 21 Aug 20 - No Cached
  • Bill Fulkerson on 21 Aug 20
     
    So many of us, including me, have been focused on the failure of the federal response to Covid-19, watching President Trump's catastrophe-by-public-policy roll out day after day since late February. I've written a lot about it in these pages. In a misplaced triumphalism, some people in states that have managed to have a relatively quiet summer with low rates of Covid-19 cases have chastised those in states with renewed outbreaks as being foolish or unheeding of scientific advice, as governors still slow-walk the response to the disease and ordinary people shun masks and flock to social gatherings. We all like to think of ourselves as different, doing the right thing, doing our part.
Bill Fulkerson

Offline: Science and the breakdown of trust - The Lancet - 0 views

www.thelancet.com/...fulltext

breakdown science trust

shared by Bill Fulkerson on 01 Oct 20 - No Cached
  • Bill Fulkerson on 01 Oct 20
     
    The COVID-19 syndemic is entering its most dangerous phase. There is a mounting breakdown of trust. Not only between politicians and the public. But also among politicians and publics with science and scientists. This breach of faith with science is far more threatening. For the public is slowly turning against those who have sought to guide the political response to COVID-19. As countries face a resurgence of coronavirus transmission, scientific advisers are recommending further restrictions to our liberties. There is now a palpable public reaction against these mandates. Whereas in March people were ready to stay at home to protect their health and health systems, the growing economic emergency that has followed national lockdowns is leading politicians to resist similar measures being applied once again. And it is scientists who are targets for public opprobrium. "Britain is in the grip of mad science", wrote one commentator last week. A UK Government minister was quoted as saying that "[Boris] Johnson has been totally captured by [Chris] Whitty and [Patrick] Vallance". "Boris is now a prisoner of the scientists", ran a newspaper headline. Robert Dingwall, a professor of sociology, wrote "we have found ourselves in the han
Steve Bosserman

The future is mixed-race and that's a good thing for humanity | Aeon Essays - 0 views

aeon.co/...hats-a-good-thing-for-humanity

genetics migration adaptation evolution

shared by Steve Bosserman on 02 Feb 17 - No Cached
  • If the history of life on Earth can teach us anything, it is this: as conditions change, species either adapt or become extinct. In our time of considerable environmental change, humanity should consider its options. No species, even the almighty Homo sapiens, can stop evolution completely. But we can choose to limit our capacity for ongoing biological adaptation in an effort to remain ever the same by keeping populations isolated. Of course, such decisions are not made by humanity as a whole but by individuals and governments. Nationalism and xenophobia, on the rise in the US and Europe, threaten to decrease genetic exchange between populations, stifling our ability to continue evolving and adapting.Alternatively, we can embrace immigration and globalisation in an effort to position ourselves for a brighter future.
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

Gamification has a dark side - 0 views

www.fastcompany.com/...he-dark-side-of-gamifying-work

gamification productivity software development social control

shared by Steve Bosserman on 01 Nov 18 - No Cached
  • Gamification is the application of game elements into nongame spaces. It is the permeation of ideas and values from the sphere of play and leisure to other social spaces. It’s premised on a seductive idea: if you layer elements of games, such as rules, feedback systems, rewards and videogame-like user interfaces over reality, it will make any activity motivating, fair and (potentially) fun. ‘We are starving and games are feeding us,’ writes Jane McGonigal in Reality Is Broken (2011). ‘What if we decided to use everything we know about game design to fix what’s wrong with reality?’
  • But gamification’s trapping of total fun masks that we have very little control over the games we are made to play – and hides the fact that these games are not games at all. Gamified systems are tools, not toys. They can teach complex topics, engage us with otherwise difficult problems. Or they can function as subtle systems of social control.
  • The problem of the gamified workplace goes beyond micromanagement. The business ethicist Tae Wan Kim at Carnegie Mellon University in Pittsburgh warns that gamified systems have the potential to complicate and subvert ethical reasoning. He cites the example of a drowning child. If you save the child, motivated by empathy, sympathy or goodwill – that’s a morally good act. But say you gamify the situation. Say you earn points for saving drowning children. ‘Your gamified act is ethically unworthy,’ he explained to me in an email. Providing extrinsic gamified motivators, even if they work as intended, deprive us of the option to live worthy lives, Kim argues. ‘The workplace is a sacred space where we develop ourselves and help others,’ he notes. ‘Gamified workers have difficulty seeing what contributions they really make.’
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  • The 20th-century French philosopher Michel Foucault would have said that these are technologies of power. Today, the interface designer and game scholar Sebastian Deterding says that this kind of gamification expresses a modernist view of a world with top-down managerial control. But the concept is flawed. Gamification promises easy, centralised overviews and control. ‘It’s a comforting illusion because de facto reality is not as predictable as a simulation,’ Deterding says. You can make a model of a city in SimCity that bears little resemblance to a real city. Mistaking games for reality is ultimately mistaking map for territory. No matter how well-designed, a simulation cannot account for the unforeseen.
Steve Bosserman

I am a data factory (and so are you) - 0 views

www.roughtype.com/?p=8394

data human rights commons platforms

shared by Steve Bosserman on 10 May 18 - No Cached
  • Data is no less a form of common property than oil or soil or copper. We make data together, and we make it meaningful together, but its value is currently captured by the companies that own it. We find ourselves in the position of a colonized country, our resources extracted to fill faraway pockets. Wealth that belongs to the many — wealth that could help feed, educate, house and heal people — is used to enrich the few. The solution is to take up the template of resource nationalism, and nationalize our data reserves.
  • Emphasising time well spent means creating a Facebook that prioritises data-rich personal interactions that Facebook can use to make a more engaging platform. Rather than spending a lot of time doing things that Facebook doesn’t find valuable – such as watching viral videos – you can spend a bit less time, but spend it doing things that Facebook does find valuable. In other words, “time well spent” means Facebook can monetise more efficiently. It can prioritise the intensity of data extraction over its extensiveness. This is a wise business move, disguised as a concession to critics. Shifting to this model not only sidesteps concerns about tech addiction – it also acknowledges certain basic limits to Facebook’s current growth model. There are only so many hours in the day. Facebook can’t keep prioritising total time spent – it has to extract more value from less time.
  • But let’s assume that our vast data collective is secure, well managed, and put to purely democratic ends. The shift of data ownership from the private to the public sector may well succeed in reducing the economic power of Silicon Valley, but what it would also do is reinforce and indeed institutionalize Silicon Valley’s computationalist ideology, with its foundational, Taylorist belief that, at a personal and collective level, humanity can and should be optimized through better programming. The ethos and incentives of constant surveillance would become even more deeply embedded in our lives, as we take on the roles of both the watched and the watcher. Consumer, track thyself! And, even with such a shift in ownership, we’d still confront the fraught issues of design, manipulation, and agency.
Steve Bosserman

Escape to another world | 1843 - 0 views

www.1843magazine.com/...escape-to-another-world

time management economics trade-off work-life balance

shared by Steve Bosserman on 01 Apr 17 - No Cached
  • 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.
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