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Charles van der Haegen

Shareable: About Us - 0 views

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    About Us Shareable is a nonprofit online magazine that tells the story of sharing. We cover the people, places, and projects bringing a shareable world to life. And we share how-tos so you can make a shareable world real in your life. In a shareable world, things like car sharing, clothing swaps, childcare coops, potlucks, and cohousing make life more fun, green, and affordable. When we share, not only is a better life possible, but so is a better world. The remarkable successes of Zipcar, Wikipedia, Kiva, open source software, Freecycle, and Creative Commons show this. They tell a hopeful story about human nature and our future, one we don't hear enough in the mainstream media. They show what's possible when we share. They show that we don't act merely for our own good, but go out of our way to contribute to the common good. They show that we can solve the social and environmental crises we face, and thrive as never before. They show that a new world is emerging where the more you share the more respect you get, and where life works because everyone is motivated to help each other. We tell this story because a shareable world might be just what's needed to enjoy life to the fullest today while creating a better tomorrow. And it's being built by people from all walks of life right now. Shareable is your invitation to join these innovators today. Want to start sharing? Check out our top 20 how-to share posts and our complete index of how-to share posts. Want to get involved in Shareable? You can contribute stories, feedback, and money. You can follow us on Twitter Facebook, and Identi.ca and share our stories with friends. You can register and join discussions about your favorite posts. You can subscribe to our e-mail list. We have more ideas for getting involved here. Want to know more about sharing? For the big picture on sharing, check out the following features: "Four Degrees of Sharing," by Janelle Orsi; "Ten Ways our World is Becoming More Share
Charles van der Haegen

Global Voices · About - 0 views

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    "Global Voices is a community of more than 300 bloggers and translators around the world who work together to bring you reports from blogs and citizen media everywhere, with emphasis on voices that are not ordinarily heard in international mainstream media. Global Voices seeks to aggregate, curate, and amplify the global conversation online - shining light on places and people other media often ignore. We work to develop tools, institutions and relationships that will help all voices, everywhere, to be heard. Millions of people are blogging, podcasting, and uploading photos, videos, and information across the globe, but unless you know where to look, it can be difficult to find respected and credible voices. Our international team of volunteer authors and part-time editors are active participants in the blogospheres they write about on Global Voices. Global Voices is incorporated in the Netherlands as Stichting Global Voices, a nonprofit foundation. We do not have an office, but work as a virtual community across multiple time zones, meeting in person only when the opportunity arises (usually during our Summits). We rely on grants, sponsorships, editorial commissions, and donations to cover our costs. Our Projects Global Voices is translated into more than 30 languages by volunteer translators, who have formed the Lingua project. Additionally, Global Voices has an Advocacy website and network to help people speak out online in places where their voices are censored. We also have an outreach project called Rising Voices to help marginalized communities use citizen media to be heard, with an emphasis on the developing world. Read more about our projects. Our History Global Voices was founded in 2005 by former CNN Beijing and Tokyo Bureau Chief, Rebecca MacKinnon and technologist and Africa expert, Ethan Zuckerman while they were both fellows at the Berkman Center for Internet and Society at Harvard University. The idea for the project grew out of an internat
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    Sourcing uncomfortable knowledge, buried under the avalange of info overload, or repressed from appearing??? To be verified
David McGavock

I Was So Right About Distraction in Now You See it: Darn it all! | HASTAC - 1 views

  • I aruge that we are always multitasking and sometimes we do it more adeptly than others and it is incumbent on us to take our own internal inventory and decide what we are doing well and what we are not
  • what makes you distracted is that you are doing too many non-automatic, non-reflexive things at once.
  • Is it the technology or the stream of non-stop decision-making that doesn't seem to stick to a 9-5 workday but follows you home from the office, at night, on weekends, on summer vacation?  
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  • I advocate avoiding distraction but going deep, introspective, and finding out what exactly is freaking you out.
  • heartache (emotional overload) and hearburn (physical ailments) are far more distracting than email . . . and they make it harder to learn new technologies too.
  • The problem is that I am having to learn everything from scratch, all the time, all at once.
  • The same, by the way, is also true when your worklife depends on technology and the technology changes.
  • your former patterns and reflexes don't serve you invisibly, efficiently, automatically. 
  • unlearning, in fact, makes us pay attention to the world in a new way.  George Lakoff says it is useful to become "reflective about our reflexes."
  • I am hoping that the result of this tedious, difficult, uneven, sometimes triumphant, sometime despairing transition time will be a fresh new way of looking at the world, now that so much of the world I took for granted, so many of the collaborations and processes and bureaucracies and patterns and expertise is so vividly transparent.
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    " I am hoping that the result of this tedious, difficult, uneven, sometimes triumphant, sometime despairing transition time will be a fresh new way of looking at the world, now that so much of the world I took for granted, so many of the collaborations and processes and bureaucracies and patterns and expertise is so vividly transparent."
Charles van der Haegen

Quest to Learn School website - 0 views

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    "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
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    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...
Charles van der Haegen

Event: Fiscal Crises and Imperial Collapses: Historical Perspective on Current Predicam... - 1 views

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    Stavros S. Niarchos Lecture Fiscal Crises and Imperial Collapses: Historical Perspective on Current Predicaments Ninth Annual Niarchos Lecture Niall Ferguson, Harvard University Peterson Institute for International Economics, Washington, DC May 13, 2010 « Previous | Index | Next » Summary 1 of 3 Niall Ferguson, Harvard University, delivered the Peterson Institute's ninth annual Niarchos Lecture on May 13, 2010, on the topic "Fiscal Crises and Imperial Collapses: Historical Perspectives on Current Predicaments." Niall Ferguson is one of the world's leading thinkers and writers on geoeconomic, global systemic, and other key international strategic issues. Time has named him one of the world's 100 most influential people, and two of his books, Empire: The Rise and Demise of the British World Order and the Lessons for Global Power (2003) and The War of the World: Twentieth Century Conflict and the Descent of the West (2008) have been converted into television series. His most recent book is the best-selling Ascent of Money: A Financial History of the World (2008), from which he has drawn numerous lessons for analyzing and responding to the current global crisis. His earlier The World's Banker: The History of the House of Rothschild won the Wadsworth Prize for Business History.
Charles van der Haegen

About Adbusters | Adbusters Culturejammer Headquarters - 1 views

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    "The Media Foundation We are a global network of artists, activists, writers, pranksters, students, educators and entrepreneurs who want to advance the new social activist movement of the information age. Our aim is to topple existing power structures and forge a major shift in the way we will live in the 21st century. Adbusters Magazine Based in Vancouver, British Columbia, Canada, Adbusters is a not-for-profit, reader-supported, 120,000-circulation magazine concerned about the erosion of our physical and cultural environments by commercial forces. Our work has been embraced by organizations like Friends of the Earth and Greenpeace, has been featured in hundreds of alternative and mainstream newspapers, magazines, and television and radio shows around the world. Adbusters offers incisive philosophical articles as well as activist commentary from around the world addressing issues ranging from genetically modified foods to media concentration. In addition, our annual social marketing campaigns like Buy Nothing Day and Digital Detox Week have made us an important activist networking group. Ultimately, though, Adbusters is an ecological magazine, dedicated to examining the relationship between human beings and their physical and mental environment. We want a world in which the economy and ecology resonate in balance. We try to coax people from spectator to participant in this quest. We want folks to get mad about corporate disinformation, injustices in the global economy, and any industry that pollutes our physical or mental commons. Culturejammer's Headquarters"
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    That's the kind of group I wanted to get to know... Thanks marlelo Santos for leading me to them...
Charles van der Haegen

The International Society for Ecological Economics - 0 views

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    "ISEE is a not-for-profit, member-governed, organization dedicated to advancing understanding of the relationships among ecological, social, and economic systems for the mutual well-being of nature and people. Ecological economics exists because a hundred years of disciplinary specialization in scientific inquiry has left us unable to understand or to manage the interactions between the human and environmental components of our world. While none would dispute the insights that disciplinary specialization has brought, many now recognize that it has also turned out to be our Achilles heel. In an interconnected evolving world, reductionist science has pushed out the envelope of knowledge in many different directions, but it has left us bereft of ideas as to how to formulate and solve problems that stem from the interactions between humans and the natural world. How is human behaviour connected to changes in hydrological, nutrient or carbon cycles? What are the feedbacks between the social and natural systems, and how do these influence the services we get from ecosystems? Ecological economics as a field attempts to answer questions such as these."
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    ISEE's Dedication: Advancing understanding of the relationships among ecological, social, and economic systems for the mutual well-being of nature and people: My question: Did this understanding ever exist. If yes, why was this understanding lost ??? If not: How come?
David McGavock

How to hack RSS to Reduce Information Overload - 0 views

  • There is more information available in the world than any one person could hope to consume
  • There is more information available in the world than any one person could hope to consume
  • but most of that information is uninteresting, out of date, inaccurate, or not relevant for you.
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  • There is more information available in the world than any one person could hope to consume
  • There is more information available in the world than any one person could hope to consume
  • The key to reducing information overload is to more efficiently find the data you want among the information that you don’t care about.
  • at about the blogs where one in five or one in 10 posts are relevant for you?
  • the real magic is in filtering.
  • My favorite filtering tool is Yahoo Pipes
  • which lets me filter an RSS feed using various criteria: URL, author, date, content and more. 
  • and my some blogs filtered for just the best posts using PostRank.
  • The best thing about PostRank is that you can get an RSS feed of just the best posts from a particular publisher, and that feed then includes the PostRank score,
  • you can do even more hacking on the PostRank RSS feed using Yahoo Pipes.
  • Another technique that helps me to consume information more efficiently is to modify the format of many of my RSS feeds
  • By bringing more details into the title, I can avoid spending time clicking to get more information.
  • The final trick is to use Web APIs to gather additional data
  • isten to the audio from my session
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    There is more information available in the world than any one person could hope to consume (hundreds of exabytes of data), but most of that information is uninteresting, out of date, inaccurate, or not relevant for you. The key to reducing information overload is to more efficiently find the data you want among the information that you don't care about.
David McGavock

…My heart's in Accra » CHI keynote: Desperately Seeking Serendipity - 1 views

  • Cities embody political decisions make by their designers.
    • David McGavock
       
      Sounds like program or be programmed to me
  • It’s much harder to get the architects behind Facebook or Foursquare articulate the behaviors they’re trying to enable and the political assumptions that underly those decisions.
    • David McGavock
       
      Again - Programmers!
  • An urban planner who wants to make changes to a city’s structure is held in check by a matrix of forces: a desire to preserve history, the needs and interests of businesses and residents in existing communities, the costs associated with executing new projects. Progress is slow,
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  • For those planning the future of Facebook, it’s hard to study what’s succeeded and failed for MySpace, in part because an exodus of users to Facebook is gradually turning MySpace into a ghost town.
  • If we learn from real-world cities instead of abandoned digital ones, what lessons might we take?
    • David McGavock
       
      Conclusions
  • The Jacobs/Moses debate suggests we need to be cautious of architectures that offer convenience and charge isolation as a price of admission. This is the concern Eli Pariser articulates in his (excellent) new book, “The Filter Bubble“.
  • He worries that between Google’s personalized search and the algorithmic decisions Facebook makes in displaying news from our friends, our online experience is an increasingly isolated one,
  • They’re cars, rather than public transit or busy sidewalks.
  • A map of Vancouver overlaid with my friends’ recommendations is one thing; one that recommends restaurants based on paid advertisements and doesn’t reveal this practice is another entirely.
  • The map I want is the one that lets me shuffle not just through my friends’ preferences but through annotations from different groups: first time visitors to the city; long-time Vancouverites; foodies; visitors from Japan, Korea or China.
    • David McGavock
       
      A diverse sampling of taste
  • People’s actions inscribe their intentions onto a city.
  • Online spaces are often so anxious to show me how my friends are using a space that they obscure how other audiences are using it.
  • It’s possible to find out what’s popular on Facebook to an audience broader than that of your friends.
    • David McGavock
       
      Something Google+ should consider
  • One of the reasons curation is such a helpful strategy for wandering is that it reveals community maxima. It can be helpful to know that Times Square is the most popular tourist destination in New York if only so we can avoid it.
  • knowing where Haitian taxi cab drivers go for goat soup is often useful data on where the best Haitian food is to be found.
  • If you want to explore beyond the places your friends think are the most enjoyable, or those the general public thinks are enjoyable, you need to seek out curators who are sufficiently far from you in cultural terms and who’ve annotated their cities in their own ways.
    • David McGavock
       
      key to breaking the filter bubbles
  • Geocaching is its own peculiar form of community annotation, where the immediate goal is leaving your signature on someone else’s logbook, but the deeper goal is encouraging you to explore in a way you otherwise wouldn’t.
  • SF0, founded by a trio of Chicagoans transplanted to San Francisco, was designed to encourage players to discover things they’d never seen or done in the city, in a way that encouraged independence and exploration.
  • Combining the insights we may find from studying the organization of cities with the ability to reshuffle and sort digitally may let us think about designing online spaces for serendipity in different and powerful ways.
    • David McGavock
       
      Conclusion?
  • - How do we design physical spaces to encourage serendipity? - What lessons about serendipity in physical spaces can we bring into the virtual realm? - How can we annotate the physical world, digitally, in ways that expand our encounters with the world, rather than limiting them?
    • David McGavock
       
      Questions over conclusion
  • We hope that cities are serendipity engines. By putting a diverse set of people and things together in a confined place, we increase the chances that we’re going to stumble onto the unexpected. It’s worth asking the question: do cities actually work this way?
  • Most of us are fairly predictable
  • We hope for random encounter with a diverse citizenry to build a web of weak ties that increases our sense of involvement in the community, as Bob Putnam suggested in Bowling Alone. And we worry that we may instead isolate and cocoon ourselves when faced with a situation where we feel like outsiders, as Putnam’s recent research suggests.
  • “Census data can describe the segregation of my block, but how about telling me how segregated my life is? Location data points in that direction.
  • Nathan Eagle, who has worked with Sandy Pentland at MIT’s Media Lab on the idea of “reality mining”, digesting huge sets of data like mobile phone records, estimates that he can predict the location of “low-entropy individuals” with 90-95% accuracy based on this type of data
  • We all filter the places we live into the places where we’re regulars and the ones we avoid, the parts of town where we feel familiar and where we feel foreign. We do this based on where we live, where we work, and who we like to spend time with.
  • I’m less concerned about left-right polarization in the US, and more concerned about us/them polarization around the world
  • through the design of the systems we use and our behavior with those systems, I see reasons to worry that our use of the internet may be less cosmopolitan and more isolated that we would hope.
  • There were – and are – reasons to distrust curators, but there’s a critical aspect of their work I believe we need to preserve as we move towards new models for organizing news.
    • David McGavock
       
      interesting view of curation
  • Countries that have more than 40 million or more internet users generally have a very strong bias towards local sources – the mean is roughly 95%/5%, which makes Americans look (slightly) cosmopolitan in comparison.
  • US broadcast media focuses much more on entertainment stories than on international news.)
  • What’s striking to me about this preference data is that there’s so little effort required to access international news sources like BBC, the Times of India or the Mail and Guardian – they’re one click away and don’t require crossing a language barrier – and how strong the “local” bias for national news sources appears to be.
  • on January 12th, I published “What if Tunisia had a revolution, but nobody watched?“… and I got a lot of phone calls when Ben Ali fled the country two days later.
  • The revolution in Tunisia caught intelligence and diplomatic services around the world flat-footed. It didn’t have to – there was a wealth of information being published on Tunisian Facebook pages
  • I’m forced to admit that there’s no way I would have known about the revolution brewing if I didn’t have close Tunisian friends.
  • I’m less interested in the ways in which we limit our paths through cities than in how we constrain what we do and don’t encounter online.
    • David McGavock
       
      key point
  • On the other hand, curators invariably have biases
  • We need mechanisms to ensure that search gets complemented with serendipity.
    • David McGavock
       
      Point we have been discussing. Filter bubbles
  • Facebook offers a different answer to the question, “What do I need to know?” – “You need to know what your friends and your friends of friends already know that you do not.”
    • David McGavock
       
      Facebook world = ummm....
  • there’s a decent chance that their collective intelligence has some blind spots
  • The problem, of course, is that if your friends don’t know about a revolution in Tunisia or a great new Vietnamese restaurant, you may not know either.
  • It’s worth asking whether that bubble is able to provide us with the serendipity we hope for from the web.
  • Serendipity, at first glance, looks like the positive side of unintended consequences, the happy accident. But that’s not what the term meant, at least originally.
  • The word was coined by Horace Walpole, an 18th century British aristocrat,
  • A Google search turns up 11 million pages with the term, including restaurants, movies and gift shops named “serendipity”, but very few on unexpected discovery through sagacity.
    • David McGavock
       
      Serendipity vs. Sagacity
  • he refers to a Persian fairy tale, The Three Princes of Serendip, in which the titular characters were “always making discoveries, by accidents and sagacity, of things they were not in quest of.”
  • Louis Pasteur observed, “In the fields of observation chance favors only the prepared mind.”
  • In “The Travels and Adventures of Serendipity”, he and Barber explore discovery in a General Electric laboratory under the leadership of Willis Whitney, who encouraged a work environment that focused as much on fun as it did on discovery.
    • David McGavock
       
      Sounds like Google. Tinkering, time to play, time to work.
  • If we want to create online spaces to encourage serendipity, we might start by learning from cities.
    • David McGavock
       
      Moving to the point of online learning
  • Our loss, I believe, is that we’ve lost sight of the idea that we could prepare ourselves for serendipity, both personally and structurally.
  • vibrancy comes from the ongoing chance encounter between people using a neighborhood for different purposes, encountering one another as their paths intersect and cross.
  • The neighborhoods Jacobs celebrates are certainly not the most efficient in terms of an individual’s ability to move quickly and independently. Vibrancy and efficiency may not be diametrically opposed, but it’s likely that the forces are in tension.
David McGavock

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

  • 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.
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  • “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
       
      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.”
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    "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."
Charles van der Haegen

Overview | Research | Institute of Noetic Sciences - 0 views

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    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.
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    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?
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    I was the staff writer for IONS in the earl 1980s. An interesting outfit.
David McGavock

As Above, So Below: The Worldview of Lynn Margulis | Reality Sandwich - 2 views

  • This journey led her to emphasize in all her scientific work two phenomena -- the fusing of distinct beings into a single being: symbiosis; and the interaction of organisms and their environments to create relational "loops" that led to regulation of many Earth systems: Gaia Theory.
  • Bacteria were here first and are with us still, comprising a major part of the biosphere.  They are unseen with the naked eye, they lack nuclei (for this reason, they are called prokaryotes -- "pro" = before,  "karyon" = nucleus). Their forms were legion and their metabolisms were (and continue to be) strange.
  • What is known is that the spirochete didn't digest the thermoplasmid and the thermoplasmid did not digest the spirochete.  As Margulis was fond of saying, "1 + 1 = 1."  There was a union of the two, resulting in an entirely new being.  They were inseparable, literally.  The thermoplasmid had a rotor now, and the spirochete had a "head".
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  • Margulis, inspired by the work of little-known biologists, revealed and proved these mergers for us.  At first, her worked was rejected and scoffed at.  It did not fit the still-dominant neo-Darwinian paradigm that tells us all evolutionary novelty comes from natural selection acting on genes and the gradual accumulation of random genetic mutation.  But eventually these symbioses were accepted because they could not be ignored
  • our physical selves are universes composed of the movemenst, biological agreements, and interactions of these beings.
  • "Identity is not an object; it is a process with addresses for all the different directions and dimensions in which it moves..." Margulis once stated, with her colleague Ricardo Guerrero.
  • Indeed, symbiogenesis has been observed in the lab.  An amoeba population, accidentally infected with bacteria was observed over long periods of time, and soon enough, the infecting bacteria could not be removed from the infected amoeba without killing the organism. 
  • Gaia is the work of the relational loops of push and pull between bacteria, other organisms, and the environment
  • But Lovelock came up with an understandable and accesible metaphor in the form of a computer program called Daisyworld.  Daisyworld is not the "proof" of Gaia: Lovelock and his colleague Andrew Watson devised the program to see if living and environmental factors could theoretically interact without intention. 
  • "Gaia," Margulis's former student Greg Hinkle said, "is just symbiosis as seen from space."
  • Gaia processes are real and observable (and sometimes referred to as "biogeochemistry", a term more acceptable to mainstream science).  Furthermore, the five kingdoms (bacteria, protoctists, fungi, plants, animals) of life are all touched by symbiosis
  • After she found James Lovelock, they worked on making those processes known.  Their collaboration resulted in Gaia Theory, which was a disciplinary symbiosis -- the theoretical expression of Margulis's interdisciplinary life.
  • All animals have symbiotic partners in their guts.  Remove these symbionts and the animals die.
  • Microcosmos show us a bacterial view of the world.  Bacteria exchange their genes laterally.  This means they don't pass their genomic information only when they reproduce (though this can happen), but also  through their simple existence.
  • Along with the many detailed examples of bacterial mergers at varying levels of cellular complexity, the world revealed by Acquiring Genomes is also a world of mating between distinct phyla
  • What is definite is that the merging of beings is key, and symbiogenesis offers a clearly observable alternative to the consistent but woefully incomplete neo-Darwinian paradigm.
  • David Bohm, who said
  • "Science is the search for truth...whether we like it or not."
  • Many neo-Darwinist concerns circled nervously around words like "Gaia" and "cooperation" (which Margulis did not like to use).  They were, perhaps rightly, concerned that these terms were ripe for religious appropriation.  But Margulis herself was outspoken against such mishandling of her research. 
    • David McGavock
       
      Cooperation - not God - meets Gaia
  • it's much more complex than that -- there is something "in it" for every symbiont,
  • "Gaia is not merely an organism."  The Earth is beyond stale conception.  It is more magnificent and active than we can imagine.  Gaia is object and process.
  • this complexity is impossible to incorporate in a linear and reductive understanding.
    • David McGavock
       
      This is a question that I often wonder - how different thinkers (using different modes of understanding) come to different conclusions.  What is it that separates the linear (reductive) thinker from the holistic (systemic) thinker?
  • If Gaia is conscious, it possesses a consciousness of a different magnitude, probably of a different order all together.
  • Perhaps as we -- in the newly and deeply connected world of the internet, social profiles, and globalization -- witness the dissolution of the cult of isolated individuality and embark on understanding a clearer and more nuanced view of individuality, so to will we ready ourselves for a clearer view of evolution and life.
    • David McGavock
       
      This is a good question; how does this connected world reframe our conception of ourselves as individuals? Can we, at once, become humbled while we contribute? Can we imagine ourselves as less important while we excel in our pursuits?
  • Dawkins, who claims to be an atheist, relies on a host of selfish angels within us and the possibility for meme-salvation to justify his theory.  He substantiates his magical worldview on a meager past of scientific work.
  • To encompass complex systems with our thinking, we must imagine a model that is less like "cause-effect" more like "being-manifestation."  That is, multiple layers and numerous agents of forces unconsciously conspire together, and their conspiring is so intermingled, that it is simultaneously cause and effect, and thus beyond both. 
  • Now that Margulis has died, it remains our choice to catch up with what she and her life's work have set in motion.  To do so, we must bring together the many fields of knowledge she embodied.  Biologists must talk to physicists, virologists must talk to geologists, cosmologists must talk to microbiologists, and scientists musty talk to non-scientists.  This motion of meeting and exchanging ideas, if we act with it, will evolve our thinking.
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    " Now that Margulis has died, it remains our choice to catch up with what she and her life's work have set in motion.  To do so, we must bring together the many fields of knowledge she embodied.  Biologists must talk to physicists, virologists must talk to geologists, cosmologists must talk to microbiologists, and scientists musty talk to non-scientists.  This motion of meeting and exchanging ideas, if we act with it, will evolve our thinking. "
David McGavock

The Myth Of AI | Edge.org - 1 views

  • what I'm proposing is that if AI was a real thing, then it probably would be less of a threat to us than it is as a fake thing.
  • it adds a layer of religious thinking to what otherwise should be a technical field.
  • we can talk about pattern classification.
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  • But when you add to it this religious narrative that's a version of the Frankenstein myth, where you say well, but these things are all leading to a creation of life, and this life will be superior to us and will be dangerous
  • I'm going to go through a couple of layers of how the mythology does harm.
  • this overall atmosphere of accepting the algorithms as doing a lot more than they do. In the case of Netflix, the recommendation engine is serving to distract you from the fact that there's not much choice anyway.
  • If a program tells you, well, this is how things are, this is who you are, this is what you like, or this is what you should do, we have a tendency to accept that.
  • our economy has shifted to what I call a surveillance economy, but let's say an economy where algorithms guide people a lot, we have this very odd situation where you have these algorithms that rely on big data in order to figure out who you should date, who you should sleep with, what music you should listen to, what books you should read, and on and on and on
  • people often accept that
  • all this overpromising that AIs will be about to do this or that. It might be to become fully autonomous driving vehicles instead of only partially autonomous, or it might be being able to fully have a conversation as opposed to only having a useful part of a conversation to help you interface with the device.
  • other cases where the recommendation engine is not serving that function, because there is a lot of choice, and yet there's still no evidence that the recommendations are particularly good.
  • there's no way to tell where the border is between measurement and manipulation in these systems.
  • if the preponderance of those people have grown up in the system and are responding to whatever choices it gave them, there's not enough new data coming into it for even the most ideal or intelligent recommendation engine to do anything meaningful.
  • it simply turns into a system that measures which manipulations work, as opposed to which ones don't work, which is very different from a virginal and empirically careful system that's trying to tell what recommendations would work had it not intervened
  • What's not clear is where the boundary is.
  • If you ask: is a recommendation engine like Amazon more manipulative, or more of a legitimate measurement device? There's no way to know.
  • we don't know to what degree they're measurement versus manipulation.
  • If people are deciding what books to read based on a momentum within the recommendation engine that isn't going back to a virgin population, that hasn't been manipulated, then the whole thing is spun out of control and doesn't mean anything anymore
  • not so much a rise of evil as a rise of nonsense.
  • because of the mythology about AI, the services are presented as though they are these mystical, magical personas. IBM makes a dramatic case that they've created this entity that they call different things at different times—Deep Blue and so forth.
  • Cortana or a Siri
  • This pattern—of AI only working when there's what we call big data, but then using big data in order to not pay large numbers of people who are contributing—is a rising trend in our civilization, which is totally non-sustainable
    • David McGavock
       
      Key relationship between automation of tasks, downsides, and expectation for AI
  • If you talk about AI as a set of techniques, as a field of study in mathematics or engineering, it brings benefits. If we talk about AI as a mythology of creating a post-human species, it creates a series of problems that I've just gone over, which include acceptance of bad user interfaces, where you can't tell if you're being manipulated or not, and everything is ambiguous.
  • It creates incompetence, because you don't know whether recommendations are coming from anything real or just self-fulfilling prophecies from a manipulative system that spun off on its own, and economic negativity, because you're gradually pulling formal economic benefits away from the people who supply the data that makes the scheme work.
  • I'm going to give you two scenarios.
  • let's suppose somebody comes up with a way to 3-D print a little assassination drone that can go buzz around and kill somebody. Let's suppose that these are cheap to make.
  • Having said all that, let's address directly this problem of whether AI is going to destroy civilization and people, and take over the planet and everything.
  • some disaffected teenagers, or terrorists, or whoever start making a bunch of them, and they go out and start killing people randomly
  • This idea that some lab somewhere is making these autonomous algorithms that can take over the world is a way of avoiding the profoundly uncomfortable political problem, which is that if there's some actuator that can do harm, we have to figure out some way that people don't do harm with it.
    • David McGavock
       
      Another key - focus on the actuator, not the agent that exploits it.
  • the part that causes the problem is the actuator. It's the interface to physicality
  • not so much whether it's a bunch of teenagers or terrorists behind it or some AI
  • The sad fact is that, as a society, we have to do something to not have little killer drones proliferate.
  • What we don't have to worry about is the AI algorithm running them, because that's speculative.
  • another one where there's so-called artificial intelligence, some kind of big data scheme, that's doing exactly the same thing, that is self-directed and taking over 3-D printers, and sending these things off to kill people.
  • There's a whole other problem area that has to do with neuroscience, where if we pretend we understand things before we do, we do damage to science,
  • You have to be able to accept what your ignorances are in order to do good science. To reject your own ignorance just casts you into a silly state where you're a lesser scientist.
  • To my mind, the mythology around AI is a re-creation of some of the traditional ideas about religion, but applied to the technical world.
  • The notion of this particular threshold—which is sometimes called the singularity, or super-intelligence, or all sorts of different terms in different periods—is similar to divinity.
  • In the history of organized religion, it's often been the case that people have been disempowered precisely to serve what were perceived to be the needs of some deity or another, where in fact what they were doing was supporting an elite class that was the priesthood for that deity.
    • David McGavock
       
      Technical priesthood.
  • If AI means this mythology of this new creature we're creating, then it's just a stupid mess that's confusing everybody, and harming the future of the economy. If what we're talking about is a set of algorithms and actuators that we can improve and apply in useful ways, then I'm very interested, and I'm very much a participant in the community that's improving those things.
  • A lot of people in the religious world are just great, and I respect and like them. That goes hand-in-hand with my feeling that some of the mythology in big religion still leads us into trouble that we impose on ourselves and don't need.
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    "The idea that computers are people has a long and storied history. It goes back to the very origins of computers, and even from before. There's always been a question about whether a program is something alive or not since it intrinsically has some kind of autonomy at the very least, or it wouldn't be a program. There has been a domineering subculture-that's been the most wealthy, prolific, and influential subculture in the technical world-that for a long time has not only promoted the idea that there's an equivalence between algorithms and life, and certain algorithms and people, but a historical determinism that we're inevitably making computers that will be smarter and better than us and will take over from us."
David McGavock

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

  • 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.
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  • 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.
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    [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

SMUPreprint.pdf (Objet application/pdf) - 1 views

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    The first chapter of what is for me a fundamental book that complements our learning here, and hints at how Social Media might contribute to creating a better World. The article elaborates on how new Social Theory brings new perspectives to finding and implementing solutions to the intractable problems of our time. These ideas originally developped by Mary Douglas, an antropologist, and have been further refined and developped into a fully integrated Social Theory, called Theory of Socio-Cultural Viability, anso sometimes called "Cultural Theory". The lead researcher in this field is Michael Thompson, co-author of this book and chapter. Here are some highlights I have jotted down: Why do well-intended attempts to alleviate pressing social ills too often derail? How can effective and efficient and broadly acceptable solutions to social problems be found? By making sure no voices are excluded. Contrary to the ideas on which current social thinking is based, new research has lead to new theory explaining social systems, showing how deliberative quality is key to sustainable policy-making and implementation. It shows that endlessly changing and complex social worlds consist of ceaseless interactions between four mutually opposed organizing, justifying and perceiving social relations. Each time one of these perspectives is excluded from collective decision-making, governance failure inevitably results. Successful solutions are therefore creative combinations of four opposing ways of organizing and thinking. They always seem clumsy compared to any of the 4 voices' elegant solutions. Yet being broadly acceptable to all they are sustainable and implementable A new way to look at pluralism in organizations, institutions, policy-making, democracy, technology, geo-politics and many other social fields is offered to us by multidisciplinary research and practice by leading political scientists, anthropologists, economists, lawyers, sociologists, geographers, engineer
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    Hi guys, this might be stuff that is of interest to you...
Charles van der Haegen

Meary Douglas retraces the origins of the Theory od Socio-cultural Viability - 1 views

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    IThis article, written at the end of her life, presents the Historical Origins of The theory of Socio-cultural Viability by Mary Douglas, who is to be seen as the inspirator of the theory, and to have established the foundational ideas who have been further developped by her students, and later further developped and applied by many scholars across a wide range of disciplines. The first paragraph will hopefully provide some incentive to dig further: Introduction: What is Grid and Group Cultural Theory? How Useful can it be in the Modern World? It is a pleasure for me to reflect on the history of Grid-Group. I first described the idea in Natural Symbols ( Douglas 1970), a kind of necessary sequel to Purity and Danger (1966). I now realise that it was a simple idea presented in a complicated way. After a late start it has been radically redesigned by creative collaborators whose work I will describe. Back in the 1960's social anthropologists still felt it was necessary to vindicate the intelligence of colonial peoples, then known as "natives" or "primitives." A major objective of teaching and writing in anthropology was to attack something described by Levy Bruhl as "primitive mentality," which seemed to mean "primitive irrationality." Malinowski had started in the 1920's showing that the Trobrianders had rational customs and laws. In the 1930's Raymond Firth was original in focusing on the "primitive economics" of the Polynesians and found that the basic laws of supply, demand, and price applied in the rustic economies he studied. Evans-Pritchard made a frontal defence of Azande rationality. After World War II, Nadel and Gluckman followed up with the complexities of Nubian and Barotse legal systems. The very idea that the concept of "jurisprudence" could apply to "the natives" was innovative. In the 1950's and 60's we continued to dismantle intellectual barriers assumed to distinguish "Them" from "Us." The following ex
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    I believe this to be a helpfull introduction to the study od the Theory od Socio-cultural viability, which, it seems to me, is a usefull framework to look from a new angle to cooperation theory, institutional decision making, democracy and many other fields of social sciences
Charles van der Haegen

Geoff Mulgan: A short intro to the Studio School - YouTube - 2 views

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    "Some kids learn by listening; others learn by doing. Geoff Mulgan gives a short introduction to the Studio School, a new kind of school in the UK where small teams of kids learn by working on projects that are, as Mulgan puts it, "for real." TEDTalks is a daily video podcast of the best talks and performances from the TED Conference, where the world's leading thinkers and doers give the talk of their lives in 18 minutes. Featured speakers have included Al Gore on climate change, Philippe Starck on design, Jill Bolte Taylor on observing her own stroke, Nicholas Negroponte on One Laptop per Child, Jane Goodall on chimpanzees, Bill Gates on malaria and mosquitoes, Pattie Maes on the "Sixth Sense" wearable tech, and "Lost" producer JJ Abrams on the allure of mystery. TED stands for Technology, Entertainment, Design, and TEDTalks cover these topics as well as science, business, development and the arts. Closed captions and translated subtitles in a variety of languages are now available on TED.com, at http://www.ted.com/translate. Category: People & Blogs Tags: TED TEDTalks TEDGlobal Geoff Mulgan Creativity Culture Design Education Work learning learn Studio School projects active learning participatory License: Standard YouTube License 223 likes, 4 dislikes Top Comments 1) 0:15 (to skip intro) 2) I'm sending this to my all my professors and even my old high school teachers too! More people need to hear about this idea! It may not be perfect now, but with more minds working together, it can be fine-tuned into something to suite ALL students (not just those in Media and Arts). Thanks TED! jerrylittlemars 14 hours ago 28 @merkowaty1 additional: just about ANYTHING is going to be more fun than traditional school as we have them today. ion010101 13 hours ago 6 see all All Comments (58) Reactions (2) Respond to this video... we do indeed learn by doing yet we are watchin
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    This is a really great initiative, worth watching. Sometimes I feel a bit unsettled, so much things happening in every corner of society at large... accelerating at such a fast pace... Whare, When, will this lead us towards... What can I do?
Charles van der Haegen

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

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    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.
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    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
David McGavock

The dreams of readers | ROUGH TYPE - 1 views

  • Psychologists and neurobiologists have begun studying what goes on in our minds as we read literature, and what they’re discovering lends scientific weight to Emerson’s observation.
  • “aesthetic emotions” that we feel when we view art from a distance, as a spectator:
  • We create our own version of the piece of fiction, our own dream, our own enactment.” Making sense of what transpires in a book’s imagined reality appears to depend on “making a version of the action ourselves, inwardly.”
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  • The scholars used brain scans to examine the cellular activity that occurs inside people’s heads as they read stories. They found that “readers mentally simulate each new situation encountered in a narrative.”
  • When, for example, a character in a story puts a pencil down on a desk, the neurons that control muscle movements fire in a reader’s brain. When a character goes through a door to enter a room, electrical charges begin to flow through the areas in a reader’s brain that are involved in spatial representation and navigation.
  • More than mere replication is going on.
  • we really do enter, so far as our brains are concerned, a new world — one conjured not just out of the author’s words but out of our own memories and desires — and it is our cognitive immersion in that world that gives reading its emotional force.
  • ” A work of literature, particularly narrative literature, takes hold of the brain in curious and powerful ways.
  • there are the “narrative emotions” we experience when, through the sympathetic actions of our nervous system, we become part of a story, when the distance between the attendee and the attended evaporates
  • A 2009 experiment conducted by Oatley and three colleagues suggests that the emotions stirred by literature can even alter, in subtle but real ways, people’s personalities.
  • Norman Holland, a scholar at the McKnight Brain Institute at the University of Florida, has been studying literature’s psychological effects for many years, and he offers a provocative answer to that question.
  • when we open a book, our expectations and attitudes change. Because we understand that “we cannot or will not change the work of art by our actions,” we are relieved of our desire to exert an influence over objects and people and hence can “disengage our [cognitive] systems for initiating actions.”
    • David McGavock
       
      Theory of mind 
  • The central subject of literature is society, and when we lose ourselves in a book we often receive an education in the subtleties and vagaries of human relations.
  • reading tends to make us at least a little more empathetic, a little more alert to the inner lives of others.
  • can strengthen a person’s “theory of mind,” which is what psychologists call the ability to understand what other people are thinking and feeling.
  • That frees us to become absorbed in the imaginary world of the literary work.
  • Jeff Jarvis, a media consultant who teaches journalism at the City University of New York, gave voice to this way of thinking in a post on his blog. Claiming that printed pages “create, at best, a one-way relationship with a reader,” he concluded that, in the internet era, “the book is an outdated means of communicating information.” He declared that “print is where words go to die.”
  • Society is growing ever more skeptical of the value of solitude. The status quo treats with suspicion  even the briefest of withdrawals into inactivity and apparent purposelessness. We see it in the redefinition of receptive states of mind as passive states of mind.
  • the arts of production and consumption, of getting stuff done, to which most of us devote most of our waking hours.
  • In a 2003 lecture, Andrew Louth, a theology professor at the University of Durham in England, drew a distinction between “the free arts” and “the servile arts.” The servile arts, he said, are those “to which a man is bound if he has in mind a limited task.”
  • free arts, among which Louth included reading as well as meditation, contemplation, and prayer, are those characterized, in one way or another, by “the search for knowledge for its own sake.”
  • We open ourselves to aesthetic and spiritual possibilities.
  • It may be that readers have to enter a state of languid pleasure, a dream, before they can experience the full spermatic vitality of a book. Far from being a sign of passivity, the reader’s outward repose signals the most profound kind of inner activity, the kind that goes unregistered by society’s sensors.
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    "The free arts, among which Louth included reading as well as meditation, contemplation, and prayer, are those characterized, in one way or another, by "the search for knowledge for its own sake." "
David McGavock

The Evolution of Cooperation* - 1 views

  • To find a good strategy to use in such situations, I invited experts in game theory to submit programs for a computer Prisoner’s Dilemma tournament – much like a computer chess tournament.
  • the winner was the simplest of all candidates sub- mitted. This was a strategy of simple reciprocity which cooperates on the first move and then does whatever the other player did on the previous move. Using an American colloquial phrase, this strategy was named Tit for Tat.
  • face of an uncalled-for defection by the other, forgiveness after responding to a provocation, and clarity of behavior so that the other player can recognize and adapt to your pattern of action.
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    • David McGavock
       
      These conditions are core.
  • data from these tournaments reveals four properties which tend to make a strategy successful: avoidance of unnecessary con- flict by cooperating as long as the other player does, provocability in the
  • What made this mutual restraint possible was the static nature of trench warfare, where the same small units faced each other for extended periods of time. The soldiers of these opposing small units actually violated orders from their own high commands in order to achieve tacit cooperation with each other
  • the individuals involved do not have to be rational: The evolutionary process allows successful strategies to thrive, even if the players do not know why or how. Nor do they have to exchange messages or commit- ments: They do not need words, because their deeds speak for them. Likewise, there is no need to assume trust between the players: The use of reciprocity can be enough to make defection unproductive. Altruism is not needed: Successful strategies can elicit cooperation even from an egoist. Finally, no central authority is needed: Cooperation based on reciprocity can be self-policing
  • An indefinite number of interactions, therefore, is a condition under which cooperation can emerge
    • David McGavock
       
      This condition is especially important in the case of egoists. Relationship over time.
  • So there must be some clustering of individuals who use strategies with two properties: The strategy cooperates on the first move, and discriminates between those who respond to the cooperation and those who do not
    • David McGavock
       
      The check for reciprocation is a bit of evidence that the other side knows the value of the move of cooperation; that they won't be abandoned.
  • Whether the players trust each other or not is less important in the long run than whether the conditions are ripe for them to build a stable pattern of cooperation with each other
  • It turns out that if one waits to respond to uncalled-for defections, there is a risk of sending the wrong signal. The longer defections are allowed to go unchallenged, the more likely it is that the other player will draw the conclusion that defection can pay.
    • David McGavock
       
      Immediate feedback appears to be important in many domains.
  • The foundation of cooperation is not really trust, but the durability of the relationship.
  • Waiting for probes to accumulate only risks the need for a response so large as to evoke yet more trouble.
    • David McGavock
       
      I have found that testing limits is a factor in working with children and adults. We are alert to the boundaries.
  • For this reason, the only arms control agreements which can be stable are those whose violations can be detected soon enough. The critical requirement is that violations can be detected before they can accumulate
  • Therefore, the advice to players of the Prisoner’s Dilemma might serve as good advice to national leaders as well: Don’t be envious, don’t be the first to defect, reciprocate both cooperation and defection, and don’t be too clever.
  • We are used to thinking about competitions in which there is only one winner, competitions such as football or chess. But the world is rarely like that. In a vast range of situations, mutual cooperation can be better for both sides than mutual defection. The key to doing well lies not in overcoming others, but in eliciting their cooperation
    • David McGavock
       
      Herein lies another key... that we have a cooperative (win-win) attitude and understanding of the "game". We see our survival as tied with not exclusive of the fate of the "other".
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    We are used to thinkingabout competitions in which there is only one winner, competitions such asfootball or chess. But the world is rarely like that. In a vast range ofsituations, mutual cooperation can be better for both sides than mutualdefection. The key to doing well lies not in overcoming others, but ineliciting their cooperation
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