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Bill Fulkerson

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

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    " 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

Bacteria in a Dinosaur Bone Reignite a Heated Debate - The Atlantic - 0 views

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    "When animals die, waves of microbes consume their corpses. Scientists have looked at how this "necrobiome" changes over the hours and days after an animal perishes. But Saitta's work suggests that microbes continue to colonize cadavers long after their flesh has decayed, after their bones have turned to stone, and after they've been buried several miles deep for millions of years.   MORE STORIES A Dinosaur So Well Preserved, It Looks Like a Statue ED YONG How a Fossil Can Reveal the Color of a Dinosaur CARI ROMM The Counterintuitive Way That Microbes Survive in Antarctica ED YONG The Scientist Who Stumbled Upon a Tick Full of 20-Million-Year-Old Blood SARAH ZHANG That came as a huge surprise to Tullis Onstott, a microbiologist from Princeton who worked with Saitta, and who always thought of fossils as inert and inanimate. "I thought that dinosaur bone must be some kind of sealed sarcophagus," he says. "It's not, by any means. It's basically a condo for bacteria. Now the question becomes: Is this true for all dinosaur bones?""
Steve Bosserman

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

  • 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."
Bill Fulkerson

The Archdruid Report: When The Shouting Stops - 0 views

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    "That said, there's another factor driving the reaction of Clinton's supporters, and the best way I can find to approach it is to consider one of the more thoughtful responses from that side of the political landscape, an incisive essay posted to Livejournal last week by someone who goes by the nom de Web "Ferrett Steinmetz." The essay's titled The Cold, Cold Math We'll Need to Survive the Next Twenty Years, and it comes so close to understanding what happened last Tuesday that the remaining gap offers an unsparing glimpse straight to the heart of the failure of the Left to make its case to the rest of the American people. At the heart of the essay are two indisputable points. The first is that the core constituencies of the Democratic Party are not large enough by themselves to decide who gets to be president. That's just as true of the Republican party, by the way, and with few exceptions it's true in every democratic society.  Each party large enough to matter has a set of core constituencies who can be counted on to vote for it under most circumstances, and then has to figure out how to appeal to enough people outside its own base to win elections. That's something that both parties in the US tend to forget from time to time, and when they do so, they lose. The second indisputable point is that if Democrats want to win an election in today's America, they have to find ways to reach out to people who don't share the values and interests of the Left. It's the way that Ferrett Steinmetz frames that second point, though, that shows why the Democratic Party failed to accomplish that necessary task this time. "We have to reach out to people who hate us," Steinmetz says, and admits that he has no idea at all how to do that. "
Bill Fulkerson

The Long History of Loneliness In the West | naked capitalism - 0 views

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    "The term 'loneliness' first crops up in English around 1800. Before then, the closest word was 'oneliness', simply the state of being alone. As with solitude - from the Latin 'solus' which meant 'alone' - 'oneliness' was not coloured by any suggestion of emotional lack. Solitude or oneliness was not unhealthy or undesirable, but rather a necessary space for reflection with God, or with one's deepest thoughts. Since God was always nearby, a person was never truly alone. Skip forward a century or two, however, and the use of 'loneliness' - burdened with associations of emptiness and the absence of social connection - has well and truly surpassed oneliness. What happened?"
Steve Bosserman

Rediscovering Our Nature Instinct - 0 views

  • humans have a special capacity for perceiving and even anticipating natural phenomena and its patterns.
  • This innate sense has been largely forgotten, according to Gooley, because modern lifestyles demand we engage in mostly logical, deductive thinking, rather than using our intuition. Our ability to extract meaning from interrelated phenomena such as bird behavior, wind direction, plant growth, and sunlight has atrophied. By searching out these relationships and patterns in nature, Gooley writes, he has rediscovered a manner of experiencing the outdoors through intuition. With some practice, he assures us that we can, too.
  • Gooley describes the nature instinct as an awareness of the outdoors that allows him to observe and understand before conscious thought. He can sense direction from a tree or predict the behavior of animals, and only afterwards analyzes how he knew these things to be true. While he uses gut feeling or the sixth sense (a common but debunked theory of navigational aptitude in the 19th century and early 20th century), he settles instead on the term “fast thinking.”
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  • What makes us unique as a species — in ancient and modern form — seems to be the complexity of thought and diversity of cultural practices we use to accomplish highly-skilled tasks such as navigation or problem solving. Whether we grow up tracking animals in the Kalahari or riding subways to school, humans seem able to switch quickly between intuitive and analytical modes, to both directly experience and step out of that experience and employ logic.
  • Through deciphering nature, he ventures that we can develop a more metaphysical understanding of the world: the ability to discern the big picture from many parts. “God,” he writes, “is only shorthand for the belief that there is some deeper meaning behind the things we sense and beneath the universe as a whole.”
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