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David McGavock

HOW CULTURE DROVE HUMAN EVOLUTION | Edge.org - 0 views

edge.org/...-culture-drove-human-evolution

anthropology evolution culture tools cooperation religion neuroscience

shared by David McGavock on 07 May 14 - No Cached
  • how culture drove human evolution
  • cultural brain hypothesis—this is the idea that the real driver in the expansion of human brains was this growing cumulative body of cultural information, so that what our brains increasingly got good at was the ability to acquire information, store, process and retransmit this non genetic body of information.
  • but tools and artifacts (the kinds of things that one finds useful to throw or finds useful to manipulate) are themselves products of cultural evolution.
  • ...116 more annotations...
  • or a long time was that status in humans was just a kind of human version of this dominant status
  • Chimps, other primates, have dominant status.
  • social status
  • second kind of status. We call this status prestige.
  • from being particularly knowledgeable or skilled in an area,
  • From this we've argued that humans have two separate kinds of status, dominance and prestige
  • give them deference in exchange for knowledge that you get back
  • you want to isolate the members of your group who are most likely to have a lot of this resources, meaning a lot of the knowledge or information that could be useful to you in the future
  • some of the big questions are, exactly when did this body of cumulative cultural evolution get started?
  • may have started early
  • another possibility is that it emerged about 800,000 years ago.
  • here's theoretical models that show that culture, our ability to learn from others, is an adaptation to fluctuating environments.
  • Another signature of cultural learning is regional differentiation and material culture, and you see that by about 400,000 years ago
  • 400,000 years ago
  • there's another possibility that it was a different kind of ape that we don't have in the modern world: a communal breeding ape that lives in family units rather than the kind of fission fusion you might see in chimpanzees
  • In the Pliocene, we see lots of different kinds of apes in terms of different species of Australopithecus.
  • we now have evidence to suggest that humans were communal breeders, so that we lived in family groups maybe somewhat similar to the way gorillas live in family groups, and that this is a much better environment for the evolution of capacities for culture than typical in the chimpanzee model
  • for cultural learning to really take off, you need more than one model.
  • trying out different technique
  • take advantage of the variation
  • the question is, how did we become such long distance runners?
  • only humans have it
  • humans who don't know how to track animals, can't run them down
  • idea being that the religions of modern societies are quite different than the religions we see in hunter gatherers and small scale societies
  • Most recently I've been also thinking about the evolution of societal complexity.
  • when societies begin to get big and complex
  • large-scale cooperation
  • What are the causal processes that bring these things about?
  • There's an interaction between genes and culture. First you have to get the culturally transmitted knowledge about animal behavior and tracking and spore knowledge and the ability to identify individuals, which is something you need to practice, and only after that can you begin to take advantage of long distance running techniques
  • I've worked in a couple of different areas on this, and one is religion.
  • there was an intense period that continues today of intergroup competition, which favors groups who have social norms and institutions that can more effectively expand the group while maintaining internal harmony
  • they've been shaped in ways that galvanize cooperation in larger groups
  • In small-scale hunter-gatherer religions, the gods are typically whimsical. They're amoral.
  • but as we begin to move to the religions in more complex societies, we find that the gods are increasingly moralizing.
  • if you remind believers of their god, believers cheat less, and they're more pro social or fair in exchange tasks,
  • more pro social in are the ones with anonymous others, or strangers. These are the kinds of things you need to make a market run to have a successful division of labor
  • ritual plays a role in this
  • rituals seem to be sets of practices engineered by cultural evolution to be effective at transmitting belief and transmitting faith
  • elevate the degree of belief in the high-moralizing gods
  • high-moralizing gods will often require rituals of this kind
  • Speaking in unison, large congregations saying the same thing, this all taps our capacity for conformist transmission;
  • People also engage in what we call credibility-enhancing displays [during rituals]. These are costly things. It might be an animal sacrifice or the giving of a large sum of money or some kind of painful initiation rite
  • We think religions are just one element, one way in which culture has figured out ways to expand the sphere of cooperation and allow markets to form and people to exchange and to maintain the substantial division of labor.
  • There's a lot of risk in developing specialization because you have to be confident that there's a market there that you can engage with. Whereas if you're a generalist and you do a little bit of farming, a little bit of manufacturing, then you're much less reliant on the market. Markets require a great deal of trust
  • In the intellectual tradition that I'm building on, culture is information stored in people's heads that gets there by some kind of social learning
  • We tend to think of cultural transmission, or at least many people think of cultural transmission as relying on language
  • , it's quite clear that there is a ton of cultural transmission that is just strictly by observational learning.
  • what we don't see amongst other animals is cumulative cultural evolution.
  • you can learn one thing from one generation, and that begins to accumulate in subsequent generations.
  • One possible exception to that is bird song.
  • One of the interesting lines of research that's come out of this recognition is the importance of population size and the interconnectedness for technology.
  • looking at a case study in Tasmania.
  • You start out with two genetically well-intermixed peoples. Tasmania's actually connected to mainland Australia so it's just a peninsula. Then about 10,000 years ago, the environment changes, it gets warmer and the Bass Strait floods, so this cuts off Tasmania from the rest of Australia, and it's at that point that they begin to have this technological downturn
  • You can show that this is the kind of thing you'd expect if societies are like brains in the sense that they store information as a group and that when someone learns, they're learning from the most successful member
  • study by Rob Boyd and Michelle Kline
  • larger islands had much bigger and more complex fishing technologies, and you can even show an effective contact. Some of the islands were in more or less contact with each other,
  • more in contact, you have fancier tools, and that seems to hold up.
  • rates of innovation should continue to increase, especially with the emergence of communication technologies
  • As an individual inventor or company, you're best off if everybody else shares their ideas but you don't share your ideas because then you get to keep your good ideas, and nobody else gets exposed to them, and you get to use their good ideas, so you get to do more recombination.
  • An important thing to remember is that there's always an incentive to hide your information.
  • Embedded in this whole information-sharing thing is a constant cooperative dilemma in which individuals have to be willing to share for the good of the group.
  • a norm of information sharing is a really good norm to have
  • I've done a lot of work on marriage systems with the evolution of monogamy.
  • Eighty-five percent of human societies have allowed men to have more than one wife
  • pushes us towards polygyny
  • But in the modern world, of course, monogamy is normative, and people who have too many wives are thought poorly of by the larger society. The question is, how did this ever get in place?
  • European Marriage Pattern,
  • Athens legislates the first rules about monogamous marriage
  • people are ready to moralize it,
  • it does seem to have societal level benefits. It reduces male-male competition. We think there's evidence to say it reduces crime, reduces substance abuse, and it also engages males in ways that cause them to discount the future less and engage in productive activities rather than taking a lot of risks
  • If I talk about normative monogamy as being successful, I mean that it spread,
  • especially if you have a society with widely varying amounts of wealth, especially among males. Then you're going to have a situation that would normally promote high levels of polygyny
  • to get into the mating and marriage market you would have to have a high level of wealth if we were to let nature take it's course
  • Part of my program of research is to convince people that they should stop distinguishing cultural and biological evolution as separate in that way. We want to think of it all as biological evolution. 
  • Culture is part of our biology.
  • We now have the neuroscience to say that culture's in our brain, so if you compare people from different societies, they have different brains.
  • Cognition and our ability to think are all interwoven,
  • A good example of this is the placebos. Placebos are something that depend on your cultural beliefs. If you believe that something will work, then when you take it, like you take an aspirin or you take a placebo for an aspirin, it initiates the same pathways as the chemically active substance. Placebos are chemically inert but biologically active, and it's completely dependent on your cultural beliefs.
  • One of the large research projects that I run in an effort to understand human sociality is called The Root of Human Sociality Project.
  • at the time to something called the Ultimatum Game, and the Ultimatum Game seemed to provide evidence that humans were innately inclined to punish unfairness.
  • behavioral economists find that students give about half, sometimes a little bit less than half, and people are inclined to reject offers below about 30 percent
  • The older you get, even if you have more wealth and more income, you're especially inclined to only offer half, and you'll reject offers below 40 percent.
  • I was thinking that the Machiguenga would be a good test of this
  • I did it in 1995 and 1996 there, and what I found amongst the Machiguenga was that they were completely unwilling to reject, and they thought it was silly. Why would anyone ever reject?
  • they made low offers, the modal offer was 15 percent instead of 50, and the mean comes out to be about 25 percent.
  • over the next two summers these field anthropologists went to the field and conducted the ultimatum game as well as a few other games
  • we found is that societies vary dramatically, from societies that would never reject, to societies that would even reject offers above 50 percent, and we found that mean offers ranged across societies from about 25 percent to even over 50 percent. We had some of what we called hyper fair societies. The highest was 57 percent in Lamalera, Indonesia.
  • able to explain a lot of the variation in these offers with two variables. One was the degree of market integration.
  • there seemed to be other institutions, institutions of cooperative hunting seemed to influence offers.
  • measured market integration much more carefully
  • subsequent project
  • large number of other variables, including wealth, income, education, community size, and also religion.
  • did the Ultimatum Game along with two other experiments. The two other experiments were the Dictator Game (the Dictator Game is like the Ultimatum Game except the second player doesn't have the option to reject) and the Third Party Punishment Game.
  • Third Party Punishment Game, there are three players and the first two players play a Dictator Game.
  • This gives us two different measures of willingness to punish strangers
  • one is rejection in the Ultimatum Game
  • three measures of fairness
  • size of the community predicts willingness to punish
  • suggesting that if you have small communities, you don't need punishment.
  • It could be some kind of reputational mechanism
  • There's a number of different ways to create norm systems that operate like that.
  • In a big society punishment can be most effective because reputational mechanisms can be weak. If you're in a big society and you encounter somebody, you probably don't have friends in common through which you could pass reputational information for which punishment could be generated. You might want to punish them right on the spot or someone who observes the interaction might want to punish them right on the spot or call the authorities or whatever, which is also costly.
  • This creates a puzzle because typically people think of small-scale kinds of societies, where you study hunter-gatherers and horticultural scattered across the globe (ranging from New Guinea to Siberia to Africa) as being very pro social and cooperative.
  • but the thing is those are based on local norms for cooperation with kin and local interactions in certain kinds of circumstances
  • these norms don't extend beyond food sharing. They certainly don't extend to ephemeral or strangers
  • large-scale society run you have to shift from investing in your local kin groups and your enduring relationships to being willing to pay to be fair to a stranger.
  • if you're going to be fair to a stranger, then you're taking money away from your family.
  • A commitment to something like anti-nepotism norms is something that runs against our evolutionary inclinations and our inclinations to help kin
  • In this sense, the norms of modern societies that make modern societies run now are at odds with at least some of our evolved instincts.
  • Lately we've been focused on the effects of religion
  • adherence to a world religion matters
  • People from world religions were willing to give more to the other person in the experiment, the anonymous stranger
  • Part of this is your willingness to acquire a norm of impartial roles; that we have a set of rules that governs this system.
  • political scientists call it the rule of law
  • those rules apply independently of the identities
  • If you want the rule of law to spread or to be maintained, you need conditions in which you're managing risk.
  • David McGavock on 07 May 14
     
    [JOSEPH HENRICH:] The main questions I've been asking myself over the last couple years are broadly about how culture drove human evolution. Think back to when humans first got the capacity for cumulative cultural evolution-and by this I mean the ability for ideas to accumulate over generations, to get an increasingly complex tool starting from something simple. One generation adds a few things to it, the next generation adds a few more things, and the next generation, until it's so complex that no one in the first generation could have invented it.
Charles van der Haegen

TVO.ORG | Video | The Agenda - Tim Wu: Information Empires - 0 views

www.tvo.org/...TVO.woa

social media information empires concentration big business monopolies concentration power competition anti-trust

shared by Charles van der Haegen on 16 Jul 11 - No Cached
  • Charles van der Haegen on 16 Jul 11
     
    transcript of my blog Tim Wu author of Master Swtch, interviewed http://ow.ly/5G0ry . No doubt a must read book, and if you doubt, view this video. The one thing that bothers me in Tim Wu's speech is his deep belief that the two things that will NOT change are economics and human nature … Food for thought, questions for deep dialogue and inquiry. I belief we can come up with solutions to these two "invariables", who seem more "metaphores" or "myths" than inescapable fatalities. Should these deep beliefs remain however , inconsciously hidden in our minds, they might prevent us to look at things from other, more hopefull underlying beliefs systems. New ways of looking at things bring with them other possibilities for the future of the World. Let's hope we can achieve a stage of mental capacity so that we allow a World to emerge without Wars all-over, without undignified living conditions for the majority of Humans, without unequality all-over even in so called advanced economies, without destruction of nature. Let's aim instead on Freedom and Self-Determination for all, a belief in Homan endowment and possibility, a change in mental capacity, a return to conditions for our Systems Intelligenge to express itself. This might allow us all to raise our consciousness and to cooperate collectively to solving the intractable problems our ongoing mental models have created.
  • Charles van der Haegen on 16 Jul 11
     
    I believe this interview says a lot about what might happen if the proponents of open and free social media and internet loose their battle. It also shows that this battle is broader, is it inescapable that human nature and economic paradigms are invariable? Are we doomed to see unchanged economic pursuits (meaning money and concentration of wealth) combine with unchanged human nature (incessant and exclusive pursuit of more wealth and power). I believe not, this is the whole point of new paradigms for cooperation combined with the effects of Mind Amplification and social media
Charles van der Haegen

Quest to Learn School website - 0 views

q2l.org/purpose

Education school alternative model learning games digital padagogy 21rst Century

shared by Charles van der Haegen on 13 Jun 11 - No Cached
  • Charles van der Haegen on 13 Jun 11
     
    "Reason and Purpose Learning by Doing Designed to support the digital lives of young people and their capacity for learning, Quest to Learn is a school committed to graduating strong, engaged, literate citizens of a globally networked world. Through an innovative pedagogy that immerses students in differentiated, challenge-based contexts, the school acknowledges design, collaboration, and systems thinking as key literacies of the 21st century. Within an integrated, rigorous Regents-based curriculum students work with teachers to gain the skills necessary to meet these requirements, and even surpass them. On-going evaluation and feedback create opportunities for students to plan, revise, and reflect on their own learning. The overall curriculum is rooted in mathematical practices and the use of smart tools, with an explicit intent to innovate at the level of how students are assessed in context. Most importantly, teachers work with students to build individual and academic competencies and enrich youth identity development within contexts that are relevant and meaningful. The school has been designed to help students to bridge old and new literacies through learning about the world as a set of interconnected systems. Design and complex problem-solving are two big ideas of the school, as is a commitment to deep content learning with a strong focus on learning in rigorous, engaging, and relevant ways. It is a place where digital media meets books and students learn to think like designers, inventors, mathematicians, writers, and more. Q2L brings together teachers with a passion for content, a vision for helping kids to learn best, and a commitment to changing the way students will grow in the world. Quest to Learn has purposely responded not only to the growing evidence that digital media and games offer powerful models for reconsidering how and where young people learn, but also to the belief that access for all students to these opportunities is critical. We beli
  • Charles van der Haegen on 13 Jun 11
     
    Following the links ifrom ted's post in the gamification forum item... I bounced on this school. Always interesting to discover new ways of looking at traditional things...
David McGavock

Connectivism: A learning theory for - 0 views

www.itdl.org/...article01.htm

Connectivism learning theory siemens Personal learning network learning culture

shared by David McGavock on 03 Jul 14 - Cached
    • David McGavock
      David McGavock on 03 Jul 14
       
      Learning is more active? It appears that communities networks and the like require engagement - meaning active
  • learning
  • Driscoll (2000) defines learning as “a persisting change in human performance or performance potential…[which] must come about as a result of the learner’s experience and interaction with the world” (p.11).
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  • How people work and function is altered when new tools are utilized.
    • David McGavock
      David McGavock on 03 Jul 14
       
      Central to mindamplier idea
  • The pipe is more important than the content within the pipe. Our ability to learn what we need for tomorrow is more important than what we know today.
    • David McGavock
      David McGavock on 03 Jul 14
       
      Our ability to learn - Process more than product.
  • An organizations ability to foster, nurture, and synthesize the impacts of varying views of information is critical to knowledge economy survival. Speed of “idea to implementation” is also improved in a systems view of learning.
  • Design of learning environments
    • David McGavock
      David McGavock on 03 Jul 14
       
      This is of special interest to me. Where the rubber meets the road.
  • The need to evaluate the worthiness of learning something is a meta-skill that is applied before learning itself begins.
  • These theories do not address learning that occurs outside of people (i.e. learning that is stored and manipulated by technology).
    • David McGavock
      David McGavock on 03 Jul 14
       
      While I accept that knowledge is organized and stored outside the "person". Learning is a distinctly internal process methinks. IOW - I don't get his point
  • Learning is a process that occurs within nebulous environments of shifting core elements – not entirely under the control of the individual.
    • David McGavock
      David McGavock on 03 Jul 14
       
      In the way that consciousness is an emergent property of the flow of energy within system of cells, neurons - Siemens idea of "learning" is the process through which individuals, ideas, and networks emerge (manifest). I don't know if this is what he's getting at but perhaps?
  • Capacity to know more is more critical than what is currently known
    • David McGavock
      David McGavock on 03 Jul 14
       
      Seems to me that what currently is known is equally important in that it guides us, grounds us, and forms the basis for our capacity. Wisdom or knowledge. Dichotomous.
  • Behaviorism, cognitivism, and constructivism are the three broad learning theories most often utilized in the creation of instructional environments. These theories, however, were developed in a time when learning was not impacted through technology.
  • Learning needs and theories that describe learning principles and processes, should be reflective of underlying social environments
  • The “half-life of knowledge” is the time span from when knowledge is gained to when it becomes obsolete.
  • To combat the shrinking half-life of knowledge, organizations have been forced to develop new methods of deploying instruction.”
David McGavock

Is Google Making Us Stupid? - Nicholas Carr - The Atlantic - 1 views

www.theatlantic.com/...306868

Nicholas Carr Scientific Management Information distracted

shared by David McGavock on 13 Jun 14 - No Cached
  • I’m not thinking the way I used to think. I can feel it most strongly when I’m reading. Immersing myself in a book or a lengthy article used to be easy.
  • I feel as if I’m always dragging my wayward brain back to the text. The deep reading that used to come naturally has become a struggle.
  • The Web has been a godsend to me as a writer. Research that once required days in the stacks or periodical rooms of libraries can now be done in minutes
  • ...24 more annotations...
  • I’m as likely as not to be foraging in the Web’s info-thickets’reading and writing e-mails, scanning headlines and blog posts, watching videos and listening to podcasts, or just tripping from link to link to link.
  • For me, as for others, the Net is becoming a universal medium, the conduit for most of the information that flows through my eyes and ears and into my mind.
  • As the media theorist Marshall McLuhan pointed out in the 1960s, media are not just passive channels of information. They supply the stuff of thought, but they also shape the process of thought.
  • The more they use the Web, the more they have to fight to stay focused on long pieces of writing.
  • “I can’t read War and Peace  anymore,” he admitted. “I’ve lost the ability to do that.
    • David McGavock
      David McGavock on 13 Jun 14
       
      Unlikely. He hasn't lost the ability but the desire.
  • new forms of “reading” are emerging as users “power browse” horizontally through titles, contents pages and abstracts going for quick wins.
  • recently published study of online research habits , conducted by scholars from University College London, suggests that we may well be in the midst of a sea change in the way we read and think.
  • we may well be reading more today than we did in the 1970s or 1980s
  • “We are how we read.” Wolf worries that the style of reading promoted by the Net, a style that puts “efficiency” and “immediacy” above all else, may be weakening our capacity for the kind of deep reading that emerged when an earlier technology, the printing press, made long and complex works of prose commonplace.
  • the media or other technologies we use in learning and practicing the craft of reading play an important part in shaping the neural circuits inside our brains.
  • The Net’s intellectual ethic remains obscure.
    • David McGavock
      David McGavock on 13 Jun 14
       
      So the net has ethics?? This anthropomorphism takes away our responsibility
  • Lewis Mumford  described how the clock “disassociated time from human events and helped create the belief in an independent world of mathematically measurable sequences.”
  • In deciding when to eat, to work, to sleep, to rise, we stopped listening to our senses and started obeying the clock.
  • The Internet, an immeasurably powerful computing system, is subsuming most of our other intellectual technologies. It’s becoming our map and our clock, our printing press and our typewriter, our calculator and our telephone, and our radio and TV.
  • The Net’s influence doesn’t end at the edges of a computer screen, either. As people’s minds become attuned to the crazy quilt of Internet media, traditional media have to adapt to the audience’s new expectations.
  • even the adult mind “is very plastic.” Nerve cells routinely break old connections and form new ones. “The brain,” according to Olds, “has the ability to reprogram itself on the fly, altering the way it functions.”
  • The goal, as Taylor defined it in his celebrated 1911 treatise, The Principles of Scientific Management, was to identify and adopt, for every job, the “one best method” of work and thereby to effect “the gradual substitution of science for rule of thumb throughout the mechanic arts.”
  • In Google’s view, information is a kind of commodity, a utilitarian resource that can be mined and processed with industrial efficiency. The more pieces of information we can “access” and the faster we can extract their gist, the more productive we become as thinkers.
  • their easy assumption that we’d all “be better off” if our brains were supplemented, or even replaced, by an artificial intelligence is unsettling. It suggests a belief that intelligence is the output of a mechanical process, a series of discrete steps that can be isolated, measured, and optimized.
  • there’s little place for the fuzziness of contemplation. Ambiguity is not an opening for insight but a bug to be fixed. The human brain is just an outdated computer that needs a faster processor and a bigger hard drive.
  • The last thing these companies want is to encourage leisurely reading or slow, concentrated thought. It’s in their economic interest to drive us to distraction.
    • David McGavock
      David McGavock on 13 Jun 14
       
      I find this the most compelling argument. "Business" has an interest in selling things. Moving us faster, increasing our "seeking" instinct is one of the keys to this consumption frenzy. The individual needs to understand and manage these forces.
  • The kind of deep reading that a sequence of printed pages promotes is valuable not just for the knowledge we acquire from the author’s words but for the intellectual vibrations those words set off within our own minds.
  • we make our own associations, draw our own inferences and analogies, foster our own ideas.
  • As we are drained of our “inner repertory of dense cultural inheritance,” Foreman concluded, we risk turning into “‘pancake people’—spread wide and thin
    • David McGavock
      David McGavock on 13 Jun 14
       
      I like this metaphor. Pancake people
David McGavock

Are Babies Born Good? | Science | Smithsonian - 0 views

www.smithsonianmag.com/...are-babies-born-good-165443013

babies moral compass debate neuroscience Cooperation Smithsonian

shared by David McGavock on 06 May 14 - No Cached
  • The study of babies and young toddlers is a perplexing business. Even the most perceptive observers can be tempted to see what isn’t there.
  • “When our infant was only four months old I thought that he tried to imitate sounds; but I may have deceived myself,” Charles Darwin wrote in “A Biographical Sketch of an Infant,” his classic study of his own son.
  • Even well-behaved babies are notoriously tough to read: Their most meditative expressions are often the sign of an impending bowel movement.
  • ...40 more annotations...
  • “People who’ve spent their whole careers studying perception are now turning toward social life, because that’s where the bio-behavioral rubber meets the evolutionary road,” Konner says. “Natural selection has operated as much or more on social behavior as on more basic things like perception. In our evolution, survival and reproduction depended more and more on social competence as you went from basic mammals to primates to human ancestors to humans.”
  • The lab’s initial study along these lines, published in 2007 in the journal Nature, startled the scientific world by showing that in a series of simple morality plays, 6- and 10-month-olds overwhelmingly preferred “good guys” to “bad guys.” “This capacity may serve as the foundation for moral thought and action,” the authors wrote. It “may form an essential basis for...more abstract concepts of right and wrong.”
  • spate of related studies hinting that, far from being born a “perfect idiot,” as Jean-Jacques Rousseau argued, or a selfish brute, as Thomas Hobbes feared, a child arrives in the world provisioned with rich, broadly pro-social tendencies and seems predisposed to care about other people.
  • No seasoned parent can believe that nurture doesn’t make a difference, or that nature trumps all. The question is where the balance lies.
    • David McGavock
      David McGavock on 06 May 14
       
      Key thought - where is the balance?
  • Wynn and her husband, the psychologist Paul Bloom, collaborated on much of Hamlin’s research, and Wynn remembers being a bit more optimistic: “Do babies have attitudes, render judgments? I just found that to be a very intuitively gripping question,” she says.
  • Infant morality studies are so new that the field’s grand dame is 29-year-old J. Kiley Hamlin, who was a graduate student at the Yale lab in the mid-2000s.
  • she stumbled on animated presentations that one of her predecessors had made, in which a “climber” (say, a red circle with goggle eyes) attempted to mount a hill, and a “helper” (a triangle in some trials) assisted him, or a “hinderer” (a square) knocked him down.
  • When I visited, Tasimi was recreating versions of Hamlin’s puppet shows as background work for a new project.
  • The child shot her a woebegone look before dutifully hauling himself out of the ball pit, picking up the pen and returning it to the researcher.
  • When babies at the Yale lab turn 2, their parents are tactfully invited to return to the university after the child’s third birthday.
  • The next lab I visited was at Harvard University in Cambridge, Massachusetts, and it has made this age group something of a specialty, through work on toddler altruism (a phrase that, admittedly, rings rather hollow in parental ears).
  • One advantage of testing slightly older babies and children is that they are able to perform relatively complicated tasks. In the Laboratory for Developmental  Studies, the toddlers don’t watch puppets help: They themselves are asked to help.
  • Warneken was initially interested in how little children read the intentions of others, and the question of whether toddlers would assist others in reaching their goals. He wanted to sound out these behaviors in novel helping experiments—“accidentally” dropping a hat, for instance, and seeing if the kids would return it.
  • prominent psychologists had previously argued that children are selfish until they are socialized; they acquire altruistic behaviors only as childhood progresses and they are rewarded for following civilization’s rules, or punished for breaking them.
  • One day he and a toddler were bouncing a ball together. Truly by accident, the ball rolled away—“the moment of serendipity,” as Warneken now calls it. His first impulse was to retrieve the toy and carry on, but he stopped himself.
  • The little boy watched him struggle, then after a moment heaved himself up, waddled over to the toy and—defying the scientific community’s uncharitable expectations—stretched out his own chubby little arm to hand the ball to his gigantic playmate.
  • In the following months, Warneken designed experiments for 18-month-olds, in which a hapless adult (often played by him) attempted to perform a variety of tasks, to no avail, as the toddlers looked on. The toddlers gallantly rescued Warneken’s dropped teaspoons and clothespins, stacked his books and pried open stubborn cabinet doors so he could reach inside.
  • videotaped experiment of a toddler wallowing in a wading pool full of plastic balls.
  • But the elements that underpin morality—altruism, sympathy for others, the understanding of other people’s goals—are in place much earlier than we thought, and clearly in place before children turn 2.”
  • Because they were manifested in 18-month-olds, Warneken believed that the helping behaviors might be innate, not taught or imitated. To test his assumption, he turned to one of our two nearest primate relatives, the chimpanzee.
  • The first chimps Warneken studied, nursery-raised in a German zoo
  • as the caretaker dropped the first object: As if on cue, the chimp bounded over and breezily handed it back.
  • Warneken wondered if perhaps human-reared chimps had been conditioned to be helpful to their food providers
  • They would consistently help when the person was reaching for the object,” even in the absence of any payoff.
  • The final step was to see if chimps would assist each other. So Warneken rigged apparatuses where one caged chimp could help a neighbor reach an inaccessible banana or piece of watermelon. There was no hope of getting a bite for themselves, yet the empowered chimps fed their fellow apes regardless.
  • But under what circumstances are toddlers altruistic?
  • Some recent chimp studies suggest that chimps won’t help others unless they witness the dismay of the creature in need. Are human children likewise “reactive” helpers, or can they come to another’s assistance without social cues?
  • “You can see the birth of this proactive helping behavior from around 1.5 to 2.5 years of age,” Warneken explains. “The children don’t need solicitation for helping. They do it voluntarily.” Proactive helping may be a uniquely human skill.
  • Criticisms of the “nice baby” research are varied, and the work with the youngest kids is perhaps the most controversial.
  • such method­o­­­logical worries are never far from baby researchers’ minds.
  • Other critics, meanwhile, fault the developmental philosophy behind the experiments.
  • these researchers argue, but actually they start from scratch with only senses and reflexes, and, largely through interaction with their mothers, learn about the social world in an astonishingly short period of time.
  • And still other scientists think the baby studies underestimate the power of regional culture.
  • Ideas of the public good and appropriate punishment, for instance, are not fixed across societies: Among the Matsigenka people of the Peruvian Amazon, where Henrich works, helping rarely occurs outside of the immediate household, if only because members of the tribe tend to live with relatives.
  • Plenty of bleak observations complicate the discovery of children’s nobler impulses. Kids are intensely tribal: 3-month-olds like people of their own race more than others, experiments have shown, and 1-year-olds prefer native speakers to those of another tongue.
  • Babies, in addition, are big fans of punishment. Hamlin likes to show a video of a young vigilante who doesn’t just choose between the good and bad puppets; he whacks the bad guy over the head.
  • Perhaps babies are not really trying to help in a particular moment, per se, as much as they are expressing their obliging nature to the powerful adults who control their worlds—behaving less like Mother Teresa, in a sense, than a Renaissance courtier. Maybe parents really would invest more in a helpful child, who as an adult might contribute to the family’s welfare, than they would in a selfish loafer—or so the evolutionary logic goes.
  • A different interpretation, Warneken says, is that in a simpler world maybe toddlers really could help, pitching in to the productivity of a hunter-gatherer group in proportion to their relatively meager calorie intake.
  • For many researchers, these complexities and contradictions make baby studies all the more worthwhile.
  • “I’m trying to think of a lesser-of-two evils study,” he says. “Yes, we have our categories of good and bad, but those categories involve many different things—stealing $20 versus raping versus killing. Clearly I can’t use those sorts of cases with, you know, 13-month-olds. But you can come up with morality plays along a continuum to see...whether they form preferences about whether they like the guy who wasn’t as bad as the other bad guy.”
  • David McGavock on 06 May 14
     
    "The study of babies and young toddlers is a perplexing business. Even the most perceptive observers can be tempted to see what isn't there."
Donal O' Mahony

21 Things That Will Be Obsolete by 2020 | MindShift - EdTech Leadership - 3 views

edtech.nathansandberg.me/will-be-obsolete-by-2020-minds

2020 learning culture

shared by Donal O' Mahony on 29 May 11 - No Cached
  • Donal O' Mahony on 29 May 11
     
    some interesting observations
  • Antonio Lopez on 30 May 11
     
    Great ink. I posted the following comment on the article's Website: On point 18, why not organic food in the cafeteria? Seems like if we are smart enough to adapt all the trends you are discussing, a farm-to-school lunch program would make sense as well. I like all the suggestions you are making, but I also find them to be too technologically oriented, and not necessarily grounded in the needs of the current reality we are facing: can we even educate for a world that no longer has the carrying capacity for civilization? I think the tools you mention are all useful and can be applied sustainably, but I would suggest a conscious push to incorporate sustainability as an educational value that is integrated into the technology. And I'm not just talking about information literacy about environmental issues, but actual sustainable cultural practice, which includes many of the things you have listed here. Additionally, it would be good to argue for Green IT. What good is a digital cloud if the ones outside the classroom are wrecking havoc on our surroundings? Again, I like your ideas, I just think they will be more feasible in a habitable world. We should put our minds together to make this so.
Charles van der Haegen

Overview | Research | Institute of Noetic Sciences - 0 views

www.noetic.org/overview

consiousness human potential societal healing worldview transformation extended human capacities collective

shared by Charles van der Haegen on 15 May 11 - No Cached
  • Charles van der Haegen on 15 May 11
     
    Research at IONS From its inception, the Institute of Noetic Sciences has blazed new trails in exploring big questions: Who are we? What is consciousness, and how does it impact the physical world? What are our human potentials, and how can we achieve those potentials? What leads to personal and societal healing and transformation? Because limitations in our human consciousness underlie many of the problems we face as a global community, research at IONS focuses on exploring the fundamental nature of consciousness, investigating how it interacts with the physical world, and studying how consciousness can dramatically transform in beneficial ways.
  • Charles van der Haegen on 15 May 11
     
    Consciousness research with impact on societal and personal healing, worldview transformation with what personal and sociatal transformation effects and how extended human capoacities interact with the physical world... all good themes in our thinking about mind amplification, learning communities, and cooperation... What would you think?
  • Howard Rheingold on 22 May 11
     
    I was the staff writer for IONS in the earl 1980s. An interesting outfit.
David McGavock

Upaya News » Blog Archive » Zen Brain: Exploring The Connection Between Neuro... - 1 views

www.upaya.org/...en-neuroscience-and-meditation

shared by David McGavock on 24 Sep 11 - No Cached
  • In the Zen Brain retreats, prominent scientists and Zen practitioners explore Buddhist, neuro-scientific and clinical science perspectives on topics like altruism, compassion and consciousness. Lectures and discussions with participants are embedded within zazen (meditation) practice throughout each day.
  • In these unusual programs, participants explore constructs like “affective stickiness,” a phrase coined by Dr. Richard Davidson, Research Professor of Psychology and Psychiatry at the University of Wisconsin-Madison. This is the phenomenon by which we interpret an experience as negative and then become so strongly identified with it that it becomes a fixed part of “us.”
  • The particular kind of misinterpreation of self-identification can prevent us from accessing our full range of consciousness and often limits our capacity to make choices regarding a situation.
  • David McGavock on 24 Sep 11
     
    In the Zen Brain retreats, prominent scientists and Zen practitioners explore Buddhist, neuro-scientific and clinical science perspectives on topics like altruism, compassion and consciousness. Lectures and discussions with participants are embedded within zazen (meditation) practice throughout each day.
David McGavock

Theory of mind - Wikipedia, the free encyclopedia - 0 views

en.wikipedia.org/...Theory_of_mind

mind philosophy cognition awareness scanning

shared by David McGavock on 12 Jul 11 - Cached
  • The emerging field of social neuroscience has also begun to address this debate, by imaging humans while performing tasks demanding the understanding of an intention, belief or other mental state.
    • David McGavock
      David McGavock on 12 Jul 11
       
      Mirror Neurons
  • The theory of mind (ToM) impairment describes a difficulty someone would have with perspective taking. This is also sometimes referred to as mind-blindness.
  • Individuals who experience a theory of mind deficit have difficulty determining the intentions of others, lack understanding of how their behavior affects others, and have a difficult time with social reciprocity.[27]
  • ...5 more annotations...
  • ToM deficits have been observed in people with autism spectrum disorders, schizophrenics, persons under the influence of alcohol and narcotics, sleep-deprived persons, and persons who are experiencing severe emotional or physical pain.
  • Research by Vittorio Gallese, Luciano Fadiga and Giacomo Rizzolatti (reviewed in [51]) has shown that some sensorimotor neurons, which are referred to as mirror neurons, first discovered in the premotor cortex of rhesus monkeys, may be involved in action understanding.
  • Neuropsychological evidence has provided support for neuroimaging results on the neural basis of theory of mind. A study with patients suffering from a lesion of the temporoparietal junction of the brain (between the temporal lobe and parietal lobe) reported that they have difficulty with some theory of mind tasks.[49] This shows that theory of mind abilities are associated with specific parts of the human brain.
  • However, there is also evidence against the link between mirror neurons and theory of mind. First, macaque monkeys have mirror neurons but do not seem to have a 'human-like' capacity to understand theory of mind and belief. Second, fMRI studies of theory of mind typically report activation in the mPFC, temporal poles and TPJ or STS,[54] but these brain areas are not part of the mirror neuron system.
    • David McGavock
      David McGavock on 12 Jul 11
       
      Contrary Mirror Neuron Evidence
  • The presumption that others have a mind is termed a theory of mind because each human can only intuit the existence of his/her own mind through introspection, and no one has direct access to the mind of another.
David McGavock

Multitasking, social media and distraction: Research review Journalist's Resource: Rese... - 0 views

journalistsresource.org/...raction-what-does-research-say

multitasking research Infotention learning culture

shared by David McGavock on 24 Jul 14 - No Cached
  • researchers have tried to assess how humans are coping in this highly connected environment and how “chronic multitasking” may diminish our capacity to function effectively.
  • Clifford Nass, notes that scholarship has remained firm in the overall assessment: “The research is almost unanimous, which is very rare in social science, and it says that people who chronically multitask show an enormous range of deficits. They’re basically terrible at all sorts of cognitive tasks, including multitasking.”
  • Below are more than a dozen representative studies in these areas:
  • ...9 more annotations...
  • The researchers conclude that the experiments “suggest that heavy media multitaskers are distracted by the multiple streams of media they are consuming, or, alternatively, that those who infrequently multitask are more effective at volitionally allocating their attention in the face of distractions.”
  • Members of the ‘Net Generation’ reported more multitasking than members of ‘Generation X,’ who reported more multitasking than members of the ‘Baby Boomer’ generation. The choices of which tasks to combine for multitasking were highly correlated across generations, as were difficulty ratings of specific multitasking combinations.
  • same time, these experts predicted that the impact of networked living on today’s young will drive them to thirst for instant gratification, settle for quick choices, and lack patience
  • The educational implications include allowing students short ‘technology breaks’ to reduce distractions and teaching students metacognitive strategies regarding when interruptions negatively impact learning.”
  • survey about the future of the Internet, technology experts and stakeholders were fairly evenly split as to whether the younger generation’s always-on connection to people and information will turn out to be a net positive or a net negative by 2020.
  • said many of the young people growing up hyperconnected to each other and the mobile Web and counting on the Internet as their external brain will be nimble, quick-acting multitaskers who will do well in key respects.
  • similar mental limitations in the types of tasks that can be multitasked.
  • The data suggest that “using Facebook and texting while doing schoolwork were negatively predictive of overall GPA.” However, “emailing, talking on the phone, and using IM were not related to overall GPA.”
  • Regression analyses revealed that increased media multitasking was associated with higher depression and social anxiety symptoms, even after controlling for overall media use and the personality traits of neuroticism and extraversion.
  • David McGavock on 24 Jul 14
     
    Clifford Nass, notes that scholarship has remained firm in the overall assessment: "The research is almost unanimous, which is very rare in social science, and it says that people who chronically multitask show an enormous range of deficits. They're basically terrible at all sorts of cognitive tasks, including multitasking." - See more at: http://journalistsresource.org/studies/society/social-media/multitasking-social-media-distraction-what-does-research-say#sthash.I21dv2wV.dpuf
Ted Newcomb

Are you sleepwalking now? What we know about mind-wandering | Aeon Essays - 0 views

aeon.co/...t-we-know-about-mind-wandering

mindful meditatation self

shared by Ted Newcomb on 06 Feb 18 - No Cached
  • Ted Newcomb on 06 Feb 18
     
    mindful meditation...Whether this sort of cognition really requires a robust notion of selfhood, as most Western philosophers would argue, would be disputed in many Eastern traditions. Here the highest level of mental autonomy is often seen as a form of impersonal witnessing or (in the words of the Indian-born philosopher Jiddu Krishnamurti) 'observing without an observer' (though even this pure form of global meta-awareness still contains the implicit knowledge that the organism could act if necessary). There seems to be a middle way: perhaps mental autonomy can actually be experienced as such, in a non-agentive way, as a mere capacity. The notion of 'mental autonomy' could therefore be a deep point of contact where Eastern and Western philosophy discover common conceptual ground.
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