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Weiye Loh

The Creativity Crisis - Newsweek - 0 views

  • The accepted definition of creativity is production of something original and useful, and that’s what’s reflected in the tests. There is never one right answer. To be creative requires divergent thinking (generating many unique ideas) and then convergent thinking (combining those ideas into the best result).
  • Torrance’s tasks, which have become the gold standard in creativity assessment, measure creativity perfectly. What’s shocking is how incredibly well Torrance’s creativity index predicted those kids’ creative accomplishments as adults.
  • The correlation to lifetime creative accomplishment was more than three times stronger for childhood creativity than childhood IQ.
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  • there is one crucial difference between IQ and CQ scores. With intelligence, there is a phenomenon called the Flynn effect—each generation, scores go up about 10 points. Enriched environments are making kids smarter. With creativity, a reverse trend has just been identified and is being reported for the first time here: American creativity scores are falling.
  • creativity scores had been steadily rising, just like IQ scores, until 1990. Since then, creativity scores have consistently inched downward.
  • It is the scores of younger children in America—from kindergarten through sixth grade—for whom the decline is “most serious.”
  • It’s too early to determine conclusively why U.S. creativity scores are declining. One likely culprit is the number of hours kids now spend in front of the TV and playing videogames rather than engaging in creative activities. Another is the lack of creativity development in our schools. In effect, it’s left to the luck of the draw who becomes creative: there’s no concerted effort to nurture the creativity of all children.
  • Around the world, though, other countries are making creativity development a national priority.
  • In China there has been widespread education reform to extinguish the drill-and-kill teaching style. Instead, Chinese schools are also adopting a problem-based learning approach.
  • When faculty of a major Chinese university asked Plucker to identify trends in American education, he described our focus on standardized curriculum, rote memorization, and nationalized testing.
  • Overwhelmed by curriculum standards, American teachers warn there’s no room in the day for a creativity class.
  • The age-old belief that the arts have a special claim to creativity is unfounded. When scholars gave creativity tasks to both engineering majors and music majors, their scores laid down on an identical spectrum, with the same high averages and standard deviations.
  • The argument that we can’t teach creativity because kids already have too much to learn is a false trade-off. Creativity isn’t about freedom from concrete facts. Rather, fact-finding and deep research are vital stages in the creative process.
  • The lore of pop psychology is that creativity occurs on the right side of the brain. But we now know that if you tried to be creative using only the right side of your brain, it’d be like living with ideas perpetually at the tip of your tongue, just beyond reach.
  • Creativity requires constant shifting, blender pulses of both divergent thinking and convergent thinking, to combine new information with old and forgotten ideas. Highly creative people are very good at marshaling their brains into bilateral mode, and the more creative they are, the more they dual-activate.
  • “Creativity can be taught,” says James C. Kaufman, professor at California State University, San Bernardino. What’s common about successful programs is they alternate maximum divergent thinking with bouts of intense convergent thinking, through several stages. Real improvement doesn’t happen in a weekend workshop. But when applied to the everyday process of work or school, brain function improves.
  • highly creative adults tended to grow up in families embodying opposites. Parents encouraged uniqueness, yet provided stability. They were highly responsive to kids’ needs, yet challenged kids to develop skills. This resulted in a sort of adaptability: in times of anxiousness, clear rules could reduce chaos—yet when kids were bored, they could seek change, too. In the space between anxiety and boredom was where creativity flourished.
  • highly creative adults frequently grew up with hardship. Hardship by itself doesn’t lead to creativity, but it does force kids to become more flexible—and flexibility helps with creativity.
  • In early childhood, distinct types of free play are associated with high creativity. Preschoolers who spend more time in role-play (acting out characters) have higher measures of creativity: voicing someone else’s point of view helps develop their ability to analyze situations from different perspectives. When playing alone, highly creative first graders may act out strong negative emotions: they’ll be angry, hostile, anguished.
  • In middle childhood, kids sometimes create paracosms—fantasies of entire alternative worlds. Kids revisit their paracosms repeatedly, sometimes for months, and even create languages spoken there. This type of play peaks at age 9 or 10, and it’s a very strong sign of future creativity.
  • From fourth grade on, creativity no longer occurs in a vacuum; researching and studying become an integral part of coming up with useful solutions. But this transition isn’t easy. As school stuffs more complex information into their heads, kids get overloaded, and creativity suffers. When creative children have a supportive teacher—someone tolerant of unconventional answers, occasional disruptions, or detours of curiosity—they tend to excel. When they don’t, they tend to underperform and drop out of high school or don’t finish college at high rates.
  • They’re quitting because they’re discouraged and bored, not because they’re dark, depressed, anxious, or neurotic. It’s a myth that creative people have these traits. (Those traits actually shut down creativity; they make people less open to experience and less interested in novelty.) Rather, creative people, for the most part, exhibit active moods and positive affect. They’re not particularly happy—contentment is a kind of complacency creative people rarely have. But they’re engaged, motivated, and open to the world.
  • A similar study of 1,500 middle schoolers found that those high in creative self-efficacy had more confidence about their future and ability to succeed. They were sure that their ability to come up with alternatives would aid them, no matter what problems would arise.
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    The Creativity Crisis For the first time, research shows that American creativity is declining. What went wrong-and how we can fix it.
Weiye Loh

Why YouTube Adopting Creative Commons Is a Big Deal Online Video News - 0 views

  • Creative Commons-licensed videos can be found from within YouTube’s video editor through a special CC tab. These videos can then be trimmed, combined with other clips and synchronized to music, just like users have been able to do with their own uploads ever since YouTube launched its video editor a year ago. “It’s as if all the Creative Commons videos were part of your personal library,” explained Product Manager Jason Toff when I talked to him on the phone yesterday.
  • YouTube’s catalog of Creative Commons clips is being seeded with more than 10,000 videos from partners like C-SPAN, Voice of America and Al-Jazeera. Users also now have the ability to publish any of their own videos under CC-BY simply by selecting the licenses as an option during the upload process.
  • CC-BY only requires that users credit the original videographer, and YouTube is automating this process by adding links to the original work next to every mashup video. Toff said that the site might add additional Creative Commons licenses in the future if there was strong demand for it.
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  • Creative Commons has in the past been struggling with the fact that the majority of users tends to adopt more restrictive licenses. The organization estimated that two out of three Creative Commons-licensed works can’t be reused commercially, and one out of four can’t be reincorporated into a new work at all.
  • CC-BY on the other hand allows commercial reuse as well. This doesn’t just open YouTube and its producers new revenue opportunities it also makes it possible to reuse these videos in a much wider variety of contexts. Wikipedia, for example, demands that any videos posted to its site can be reused commercially. Combine that with the fact that YouTube has been converting its entire catalog into the open source WebM format, and there’s little reason why tens of thousands of Creative Commons-licensed YouTube videos shouldn’t show up on Wikipedia any day now.
Weiye Loh

Can Creative Commons solve the digital rights problem? - Telegraph - 0 views

  • Creative Commons works by providing a framework for people to specify how their work can be used. Creators can use the Creative Commons website to choose the licence they want and generate the HTML code to include on their own website. The licences can allow people to copy it, remix it and share it and set various conditions under which those things can be done, for example allowing only non-commercial use of their work or allowing use only if they are credited as the source.
  • the licensing made possible new business models. She told the Telegraph that the existing system had failed because people saw the world as “either the chaos of piracy or the lockdown”. She added: “But the lockdown doesn’t work and it wouldn’t work even if it was ideal.”
Weiye Loh

The Secret Ingredient in Computational Creativity | MIT Technology Review - 0 views

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    IBM has built a computational creativity machine that creates entirely new and useful stuff from its knowledge of existing stuff. And the secret sauce in all this? Big data, say the computer scientists behind it.
Weiye Loh

Do avatars have digital rights? - 20 views

hi weiye, i agree with you that this brings in the topic of representation. maybe you should try taking media and representation by Dr. Ingrid to discuss more on this. Going back to your questio...

avatars

Weiye Loh

Rationally Speaking: Is modern moral philosophy still in thrall to religion? - 0 views

  • Recently I re-read Richard Taylor’s An Introduction to Virtue Ethics, a classic published by Prometheus
  • Taylor compares virtue ethics to the other two major approaches to moral philosophy: utilitarianism (a la John Stuart Mill) and deontology (a la Immanuel Kant). Utilitarianism, of course, is roughly the idea that ethics has to do with maximizing pleasure and minimizing pain; deontology is the idea that reason can tell us what we ought to do from first principles, as in Kant’s categorical imperative (e.g., something is right if you can agree that it could be elevated to a universally acceptable maxim).
  • Taylor argues that utilitarianism and deontology — despite being wildly different in a variety of respects — share one common feature: both philosophies assume that there is such a thing as moral right and wrong, and a duty to do right and avoid wrong. But, he says, on the face of it this is nonsensical. Duty isn’t something one can have in the abstract, duty is toward a law or a lawgiver, which begs the question of what could arguably provide us with a universal moral law, or who the lawgiver could possibly be.
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  • His answer is that both utilitarianism and deontology inherited the ideas of right, wrong and duty from Christianity, but endeavored to do without Christianity’s own answers to those questions: the law is given by God and the duty is toward Him. Taylor says that Mill, Kant and the like simply absorbed the Christian concept of morality while rejecting its logical foundation (such as it was). As a result, utilitarians and deontologists alike keep talking about the right thing to do, or the good as if those concepts still make sense once we move to a secular worldview. Utilitarians substituted pain and pleasure for wrong and right respectively, and Kant thought that pure reason can arrive at moral universals. But of course neither utilitarians nor deontologist ever give us a reason why it would be irrational to simply decline to pursue actions that increase global pleasure and diminish global pain, or why it would be irrational for someone not to find the categorical imperative particularly compelling.
  • The situation — again according to Taylor — is dramatically different for virtue ethics. Yes, there too we find concepts like right and wrong and duty. But, for the ancient Greeks they had completely different meanings, which made perfect sense then and now, if we are not mislead by the use of those words in a different context. For the Greeks, an action was right if it was approved by one’s society, wrong if it wasn’t, and duty was to one’s polis. And they understood perfectly well that what was right (or wrong) in Athens may or may not be right (or wrong) in Sparta. And that an Athenian had a duty to Athens, but not to Sparta, and vice versa for a Spartan.
  • But wait a minute. Does that mean that Taylor is saying that virtue ethics was founded on moral relativism? That would be an extraordinary claim indeed, and he does not, in fact, make it. His point is a bit more subtle. He suggests that for the ancient Greeks ethics was not (principally) about right, wrong and duty. It was about happiness, understood in the broad sense of eudaimonia, the good or fulfilling life. Aristotle in particular wrote in his Ethics about both aspects: the practical ethics of one’s duty to one’s polis, and the universal (for human beings) concept of ethics as the pursuit of the good life. And make no mistake about it: for Aristotle the first aspect was relatively trivial and understood by everyone, it was the second one that represented the real challenge for the philosopher.
  • For instance, the Ethics is famous for Aristotle’s list of the virtues (see Table), and his idea that the right thing to do is to steer a middle course between extreme behaviors. But this part of his work, according to Taylor, refers only to the practical ways of being a good Athenian, not to the universal pursuit of eudaimonia. Vice of Deficiency Virtuous Mean Vice of Excess Cowardice Courage Rashness Insensibility Temperance Intemperance Illiberality Liberality Prodigality Pettiness Munificence Vulgarity Humble-mindedness High-mindedness Vaingloriness Want of Ambition Right Ambition Over-ambition Spiritlessness Good Temper Irascibility Surliness Friendly Civility Obsequiousness Ironical Depreciation Sincerity Boastfulness Boorishness Wittiness Buffoonery</t
  • How, then, is one to embark on the more difficult task of figuring out how to live a good life? For Aristotle eudaimonia meant the best kind of existence that a human being can achieve, which in turns means that we need to ask what it is that makes humans different from all other species, because it is the pursuit of excellence in that something that provides for a eudaimonic life.
  • Now, Plato - writing before Aristotle - ended up construing the good life somewhat narrowly and in a self-serving fashion. He reckoned that the thing that distinguishes humanity from the rest of the biological world is our ability to use reason, so that is what we should be pursuing as our highest goal in life. And of course nobody is better equipped than a philosopher for such an enterprise... Which reminds me of Bertrand Russell’s quip that “A process which led from the amoeba to man appeared to the philosophers to be obviously a progress, though whether the amoeba would agree with this opinion is not known.”
  • But Aristotle's conception of "reason" was significantly broader, and here is where Taylor’s own update of virtue ethics begins to shine, particularly in Chapter 16 of the book, aptly entitled “Happiness.” Taylor argues that the proper way to understand virtue ethics is as the quest for the use of intelligence in the broadest possible sense, in the sense of creativity applied to all walks of life. He says: “Creative intelligence is exhibited by a dancer, by athletes, by a chess player, and indeed in virtually any activity guided by intelligence [including — but certainly not limited to — philosophy].” He continues: “The exercise of skill in a profession, or in business, or even in such things as gardening and farming, or the rearing of a beautiful family, all such things are displays of creative intelligence.”
  • what we have now is a sharp distinction between utilitarianism and deontology on the one hand and virtue ethics on the other, where the first two are (mistakenly, in Taylor’s assessment) concerned with the impossible question of what is right or wrong, and what our duties are — questions inherited from religion but that in fact make no sense outside of a religious framework. Virtue ethics, instead, focuses on the two things that really matter and to which we can find answers: the practical pursuit of a life within our polis, and the lifelong quest of eudaimonia understood as the best exercise of our creative faculties
  • &gt; So if one's profession is that of assassin or torturer would being the best that you can be still be your duty and eudaimonic? And what about those poor blighters who end up with an ugly family? &lt;Aristotle's philosophy is ver much concerned with virtue, and being an assassin or a torturer is not a virtue, so the concept of a eudaimonic life for those characters is oxymoronic. As for ending up in a "ugly" family, Aristotle did write that eudaimonia is in part the result of luck, because it is affected by circumstances.
  • &gt; So to the title question of this post: "Is modern moral philosophy still in thrall to religion?" one should say: Yes, for some residual forms of philosophy and for some philosophers &lt;That misses Taylor's contention - which I find intriguing, though I have to give it more thought - that *all* modern moral philosophy, except virtue ethics, is in thrall to religion, without realizing it.
  • “The exercise of skill in a profession, or in business, or even in such things as gardening and farming, or the rearing of a beautiful family, all such things are displays of creative intelligence.”So if one's profession is that of assassin or torturer would being the best that you can be still be your duty and eudaimonic? And what about those poor blighters who end up with an ugly family?
Weiye Loh

gladwell dot com - something borrowed - 0 views

  • Intellectual-property doctrine isn't a straightforward application of the ethical principle "Thou shalt not steal." At its core is the notion that there are certain situations where you can steal. The protections of copyright, for instance, are time-limited; once something passes into the public domain, anyone can copy it without restriction. Or suppose that you invented a cure for breast cancer in your basement lab. Any patent you received would protect your intellectual property for twenty years, but after that anyone could take your invention.
  • You get an initial monopoly on your creation because we want to provide economic incentives for people to invent things like cancer drugs. But everyone gets to steal your breast-cancer cure—after a decent interval—because it is also in society's interest to let as many people as possible copy your invention; only then can others learn from it, and build on it, and come up with better and cheaper alternatives. This balance between the protecting and the limiting of intellectual property
  • Stanford law professor Lawrence Lessig argues in his new book "Free Culture": In ordinary language, to call a copyright a "property" right is a bit misleading, for the property of copyright is an odd kind of property. . . . I understand what I am taking when I take the picnic table you put in your backyard. I am taking a thing, the picnic table, and after I take it, you don't have it. But what am I taking when I take the good idea you had to put a picnic table in the backyard—by, for example, going to Sears, buying a table, and putting it in my backyard? What is the thing that I am taking then? The point is not just about the thingness of picnic tables versus ideas, though that is an important difference. The point instead is that in the ordinary case—indeed, in practically every case except for a narrow range of exceptions—ideas released to the world are free. I don't take anything from you when I copy the way you dress—though I might seem weird if I do it every day. . . . Instead, as Thomas Jefferson said (and this is especially true when I copy the way someone dresses), "He who receives an idea from me, receives instruction himself without lessening mine; as he who lights his taper at mine, receives light without darkening me."
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  • Lessig argues that, when it comes to drawing this line between private interests and public interests in intellectual property, the courts and Congress have, in recent years, swung much too far in the direction of private interests.
  • We could have sat in his living room playing at musical genealogy for hours. Did the examples upset him? Of course not, because he knew enough about music to know that these patterns of influence—cribbing, tweaking, transforming—were at the very heart of the creative process.
  • True, copying could go too far. There were times when one artist was simply replicating the work of another, and to let that pass inhibited true creativity. But it was equally dangerous to be overly vigilant in policing creative expression, because if Led Zeppelin hadn't been free to mine the blues for inspiration we wouldn't have got "Whole Lotta Love," and if Kurt Cobain couldn't listen to "More Than a Feeling" and pick out and transform the part he really liked we wouldn't have "Smells Like Teen Spirit"—and, in the evolution of rock, "Smells Like Teen Spirit" was a real step forward from "More Than a Feeling." A successful music executive has to understand the distinction between borrowing that is transformative and borrowing that is merely derivative, and that distinction, I realized, was what was missing from the discussion of Bryony Lavery's borrowings. Yes, she had copied my work. But no one was asking why she had copied it, or what she had copied, or whether her copying served some larger purpose.
  • It also matters how Lavery chose to use my words. Borrowing crosses the line when it is used for a derivative work. It's one thing if you're writing a history of the Kennedys, like Doris Kearns Goodwin, and borrow, without attribution, from another history of the Kennedys. But Lavery wasn't writing another profile of Dorothy Lewis. She was writing a play about something entirely new—about what would happen if a mother met the man who killed her daughter. And she used my descriptions of Lewis's work and the outline of Lewis's life as a building block in making that confrontation plausible.
  • this is the second problem with plagiarism. It is not merely extremist. It has also become disconnected from the broader question of what does and does not inhibit creativity. We accept the right of one writer to engage in a full-scale knockoff of another—think how many serial-killer novels have been cloned from "The Silence of the Lambs." Yet, when Kathy Acker incorporated parts of a Harold Robbins sex scene verbatim in a satiric novel, she was denounced as a plagiarist (and threatened with a lawsuit)
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    Under copyright law, what matters is not that you copied someone else's work. What matters is what you copied, and how much you copied.
Weiye Loh

BBC News - Belle de Jour's history of anonymity - 1 views

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    "Anon was, as Virginia Woolf noted in one of her final unpublished essays, "the voice that broke the silence of the forest". Elsewhere she suggested that "Anonymous was a woman". For anonymity has definitely been widely used by women throughout the ages, whether they're writing about relationships, sex or anything else. Without Anonymous, there are so many classics we would not have had - Gawain and the Green Knight, virtually all of the Bible and other religious texts. Anon is allowed a greater creative freedom than a named writer is, greater political influence than a common man can ever attain, and far more longevity than we would guess. Obviously, I'm a great fan of Anon's work, but then, as a formerly anonymous author, I would say that, wouldn't I?"
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    Perhaps in intentionally adopting anonymity she seeks to represent herself as everywoman; it is not the individual and what (s)he does which matters, but the "type" which has been/is being (per)formed (Can I just say also that as a result of this she implies all females seek such outlets for expression? i.e. whoring themselves (literally or otherwise). All idea of submission seems to be inherent in their nature, however much they protest and rail against it - HYPOCRISY). By removing the source (i.e. the author's name), the focus is on the words and actions (which should it not be?). Regarding anonymity and creative freedom, the lack of burden of responsibility frees writers from having to conform to any roles which may be ascribed to them by virtue of their "place".
Weiye Loh

Everything is a Remix Part 4 on Vimeo - 0 views

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    Our system of law doesn't acknowledge the derivative nature of creativity. Instead, ideas are regarded as property, as unique and original lots with distinct boundaries. But ideas aren't so tidy. They're layered, they're interwoven, they're tangled. And when the system conflicts with the reality... the system starts to fail.
Weiye Loh

Wlodek Kierus / fotografia & text - 0 views

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    Except where otherwise noted, all materials created by Wlodek Kierus on this site are licensed under a Creative Commons. Attribution-ShareAlike 2.5 Interesting Texts by Jean Baudrillard, Marshall McLuhan, Lev Manovich included.
Weiye Loh

Freakonomics » Why Is Failure a Sign of a Healthy Economy? A Guest Post by Ti... - 0 views

  • Governments often fall down on all three: they have a particular ideology and so push a single-minded policy; they bet big; and they don’t bother to evaluate the results too carefully, perhaps through overconfidence. But markets can fail badly too, and for much the same reason. Just think about the subprime crisis. It failed the same three tests. First, many big banks and insurance companies were taking similar bets at similar times, so that when subprime loans started to go bad, much of Wall Street started struggling simultaneously. Second, the bets were gigantic. Fancy derivatives such as credit default swaps and complex mortgage-backed securities were new, rapidly growing, and largely untested. And third, many investment bankers were being paid large bonuses on the assumption that their performance could be measured properly – and it couldn’t, because profitable-seeming bets concealed large risks.
  • a study by Kathy Fogel, Randall Morck, and Bernard Yeung, found statistical evidence that economies with more churn in the corporate sector also had faster economic growth. The relationship even seems causal: churn today is correlated with fast economic growth tomorrow. The real benefit of this creative destruction, say Fogel and her colleagues, is not the appearance of “rising stars” but the disappearance of old, inefficient companies. Failure is not only common and unpredictable, it’s healthy.
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    a study by Kathy Fogel, Randall Morck, and Bernard Yeung, found statistical evidence that economies with more churn in the corporate sector also had faster economic growth. The relationship even seems causal: churn today is correlated with fast economic growth tomorrow. The real benefit of this creative destruction, say Fogel and her colleagues, is not the appearance of "rising stars" but the disappearance of old, inefficient companies. Failure is not only common and unpredictable, it's healthy.
Weiye Loh

More Than 1 Billion People Are Hungry in the World - By Abhijit Banerjee and Esther Duf... - 0 views

  • We were starting to feel very bad for him and his family, when we noticed the TV and other high-tech gadgets. Why had he bought all these things if he felt the family did not have enough to eat? He laughed, and said, "Oh, but television is more important than food!"
  • For many in the West, poverty is almost synonymous with hunger. Indeed, the announcement by the United Nations Food and Agriculture Organization in 2009 that more than 1 billion people are suffering from hunger grabbed headlines in a way that any number of World Bank estimates of how many poor people live on less than a dollar a day never did. COMMENTS (7) SHARE: Twitter &nbsp; Reddit &nbsp; Buzz &nbsp; More... But is it really true? Are there really more than a billion people going to bed hungry each night?
  • unfortunately, this is not always the world as the experts view it. All too many of them still promote sweeping, ideological solutions to problems that defy one-size-fits-all answers, arguing over foreign aid, for example, while the facts on the ground bear little resemblance to the fierce policy battles they wage.
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  • Jeffrey Sachs, an advisor to the United Nations and director of Columbia University's Earth Institute, is one such expert. In books and countless speeches and television appearances, he has argued that poor countries are poor because they are hot, infertile, malaria-infested, and often landlocked; these factors, however, make it hard for them to be productive without an initial large investment to help them deal with such endemic problems. But they cannot pay for the investments precisely because they are poor -- they are in what economists call a "poverty trap." Until something is done about these problems, neither free markets nor democracy will do very much for them.
  • But then there are others, equally vocal, who believe that all of Sachs's answers are wrong. William Easterly, who battles Sachs from New York University at the other end of Manhattan, has become one of the most influential aid critics in his books, The Elusive Quest for Growth and The White Man's Burden. Dambisa Moyo, an economist who worked at Goldman Sachs and the World Bank, has joined her voice to Easterly's with her recent book, Dead Aid. Both argue that aid does more bad than good. It prevents people from searching for their own solutions, while corrupting and undermining local institutions and creating a self-perpetuating lobby of aid agencies.
  • The best bet for poor countries, they argue, is to rely on one simple idea: When markets are free and the incentives are right, people can find ways to solve their problems. They do not need handouts from foreigners or their own governments.
  • According to Easterly, there is no such thing as a poverty trap.
  • To find out whether there are in fact poverty traps, and, if so, where they are and how to help the poor get out of them, we need to better understand the concrete problems they face. Some aid programs help more than others, but which ones? Finding out required us to step out of the office and look more carefully at the world. In 2003, we founded what became the Abdul Latif Jameel Poverty Action Lab, or J-PAL. A key part of our mission is to research by using randomized control trials -- similar to experiments used in medicine to test the effectiveness of a drug -- to understand what works and what doesn't in the real-world fight against poverty. In practical terms, that meant we'd have to start understanding how the poor really live their lives.
  • Take, for example, Pak Solhin, who lives in a small village in West Java, Indonesia. He once explained to us exactly how a poverty trap worked. His parents used to have a bit of land, but they also had 13 children and had to build so many houses for each of them and their families that there was no land left for cultivation. Pak Solhin had been working as a casual agricultural worker, which paid up to 10,000 rupiah per day (about $2) for work in the fields. A recent hike in fertilizer and fuel prices, however, had forced farmers to economize. The local farmers decided not to cut wages, Pak Solhin told us, but to stop hiring workers instead. As a result, in the two months before we met him in 2008, he had not found a single day of agricultural labor. He was too weak for the most physical work, too inexperienced for more skilled labor, and, at 40, too old to be an apprentice. No one would hire him.
  • Pak Solhin, his wife, and their three children took drastic steps to survive. His wife left for Jakarta, some 80 miles away, where she found a job as a maid. But she did not earn enough to feed the children. The oldest son, a good student, dropped out of school at 12 and started as an apprentice on a construction site. The two younger children were sent to live with their grandparents. Pak Solhin himself survived on the roughly 9 pounds of subsidized rice he got every week from the government and on fish he caught at a nearby lake. His brother fed him once in a while. In the week before we last spoke with him, he had eaten two meals a day for four days, and just one for the other three.
  • Pak Solhin appeared to be out of options, and he clearly attributed his problem to a lack of food. As he saw it, farmers weren't interested in hiring him because they feared they couldn't pay him enough to avoid starvation; and if he was starving, he would be useless in the field. What he described was the classic nutrition-based poverty trap, as it is known in the academic world. The idea is simple: The human body needs a certain number of calories just to survive. So when someone is very poor, all the food he or she can afford is barely enough to allow for going through the motions of living and earning the meager income used to buy that food. But as people get richer, they can buy more food and that extra food goes into building strength, allowing people to produce much more than they need to eat merely to stay alive. This creates a link between income today and income tomorrow: The very poor earn less than they need to be able to do significant work, but those who have enough to eat can work even more. There's the poverty trap: The poor get poorer, and the rich get richer and eat even better, and get stronger and even richer, and the gap keeps increasing.
  • But though Pak Solhin's explanation of how someone might get trapped in starvation was perfectly logical, there was something vaguely troubling about his narrative. We met him not in war-infested Sudan or in a flooded area of Bangladesh, but in a village in prosperous Java, where, even after the increase in food prices in 2007 and 2008, there was clearly plenty of food available and a basic meal did not cost much. He was still eating enough to survive; why wouldn't someone be willing to offer him the extra bit of nutrition that would make him productive in return for a full day's work? More generally, although a hunger-based poverty trap is certainly a logical possibility, is it really relevant for most poor people today? What's the best way, if any, for the world to help?
Weiye Loh

Judge dismisses authors' case against Google Books | Internet & Media - CNET News - 0 views

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    "In my view, Google Books provides significant public benefits. It advances the progress of the arts and sciences, while maintaining respectful consideration for the rights of authors and other creative individuals, and without adversely impacting the rights of copyright holders. It has become an invaluable research tool that permits students, teachers, librarians, and others to more efficiently identify and locate books. It has given scholars the ability, for the first time, to conduct full-text searches of tens of millions of books. It preserves books, in particular out-of-print and old books that have been forgotten in the bowels of libraries, and it gives them new life. It facilitates access to books for print-disabled and remote or underserved populations. It generates new audiences and creates new sources of income for authors and publishers. Indeed, all society benefits."
Weiye Loh

Kevin Kelly and Steven Johnson on Where Ideas Come From | Magazine - 0 views

  • Say the word “inventor” and most people think of a solitary genius toiling in a basement. But two ambitious new books on the history of innovation—by Steven Johnson and Kevin Kelly, both longtime wired contributors—argue that great discoveries typically spring not from individual minds but from the hive mind. In Where Good Ideas Come From: The Natural History of Innovation, Johnson draws on seven centuries of scientific and technological progress, from Gutenberg to GPS, to show what sorts of environments nurture ingenuity. He finds that great creative milieus, whether MIT or Los Alamos, New York City or the World Wide Web, are like coral reefs—teeming, diverse colonies of creators who interact with and influence one another.
  • Seven centuries are an eyeblink in the scope of Kelly’s book, What Technology Wants, which looks back over some 50,000 years of history and peers nearly that far into the future. His argument is similarly sweeping: Technology, Kelly believes, can be seen as a sort of autonomous life-form, with intrinsic goals toward which it gropes over the course of its long development. Those goals, he says, are much like the tendencies of biological life, which over time diversifies, specializes, and (eventually) becomes more sentient.
  • We share a fascination with the long history of simultaneous invention: cases where several people come up with the same idea at almost exactly the same time. Calculus, the electrical battery, the telephone, the steam engine, the radio—all these groundbreaking innovations were hit upon by multiple inventors working in parallel with no knowledge of one another.
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  • It’s amazing that the myth of the lone genius has persisted for so long, since simultaneous invention has always been the norm, not the exception. Anthropologists have shown that the same inventions tended to crop up in prehistory at roughly similar times, in roughly the same order, among cultures on different continents that couldn’t possibly have contacted one another.
  • Also, there’s a related myth—that innovation comes primarily from the profit motive, from the competitive pressures of a market society. If you look at history, innovation doesn’t come just from giving people incentives; it comes from creating environments where their ideas can connect.
  • The musician Brian Eno invented a wonderful word to describe this phenomenon: scenius. We normally think of innovators as independent geniuses, but Eno’s point is that innovation comes from social scenes,from passionate and connected groups of people.
  • It turns out that the lone genius entrepreneur has always been a rarity—there’s far more innovation coming out of open, nonmarket networks than we tend to assume.
  • Really, we should think of ideas as connections,in our brains and among people. Ideas aren’t self-contained things; they’re more like ecologies and networks. They travel in clusters.
  • ideas are networks
  • In part, that’s because ideas that leap too far ahead are almost never implemented—they aren’t even valuable. People can absorb only one advance, one small hop, at a time. Gregor Mendel’s ideas about genetics, for example: He formulated them in 1865, but they were ignored for 35 years because they were too advanced. Nobody could incorporate them. Then, when the collective mind was ready and his idea was only one hop away, three different scientists independently rediscovered his work within roughly a year of one another.
  • Charles Babbage is another great case study. His “analytical engine,” which he started designing in the 1830s, was an incredibly detailed vision of what would become the modern computer, with a CPU, RAM, and so on. But it couldn’t possibly have been built at the time, and his ideas had to be rediscovered a hundred years later.
  • I think there are a lot of ideas today that are ahead of their time. Human cloning, autopilot cars, patent-free law—all are close technically but too many steps ahead culturally. Innovating is about more than just having the idea yourself; you also have to bring everyone else to where your idea is. And that becomes really difficult if you’re too many steps ahead.
  • The scientist Stuart Kauffman calls this the “adjacent possible.” At any given moment in evolution—of life, of natural systems, or of cultural systems—there’s a space of possibility that surrounds any current configuration of things. Change happens when you take that configuration and arrange it in a new way. But there are limits to how much you can change in a single move.
  • Which is why the great inventions are usually those that take the smallest possible step to unleash the most change. That was the difference between Tim Berners-Lee’s successful HTML code and Ted Nelson’s abortive Xanadu project. Both tried to jump into the same general space—a networked hypertext—but Tim’s approach did it with a dumb half-step, while Ted’s earlier, more elegant design required that everyone take five steps all at once.
  • Also, the steps have to be taken in the right order. You can’t invent the Internet and then the digital computer. This is true of life as well. The building blocks of DNA had to be in place before evolution could build more complex things. One of the key ideas I’ve gotten from you, by the way—when I read your book Out of Control in grad school—is this continuity between biological and technological systems.
  • technology is something that can give meaning to our lives, particularly in a secular world.
  • He had this bleak, soul-sucking vision of technology as an autonomous force for evil. You also present technology as a sort of autonomous force—as wanting something, over the long course of its evolution—but it’s a more balanced and ultimately positive vision, which I find much more appealing than the alternative.
  • As I started thinking about the history of technology, there did seem to be a sense in which, during any given period, lots of innovations were in the air, as it were. They came simultaneously. It appeared as if they wanted to happen. I should hasten to add that it’s not a conscious agency; it’s a lower form, something like the way an organism or bacterium can be said to have certain tendencies, certain trends, certain urges. But it’s an agency nevertheless.
  • technology wants increasing diversity—which is what I think also happens in biological systems, as the adjacent possible becomes larger with each innovation. As tech critics, I think we have to keep this in mind, because when you expand the diversity of a system, that leads to an increase in great things and an increase in crap.
  • the idea that the most creative environments allow for repeated failure.
  • And for wastes of time and resources. If you knew nothing about the Internet and were trying to figure it out from the data, you would reasonably conclude that it was designed for the transmission of spam and porn. And yet at the same time, there’s more amazing stuff available to us than ever before, thanks to the Internet.
  • To create something great, you need the means to make a lot of really bad crap. Another example is spectrum. One reason we have this great explosion of innovation in wireless right now is that the US deregulated spectrum. Before that, spectrum was something too precious to be wasted on silliness. But when you deregulate—and say, OK, now waste it—then you get Wi-Fi.
  • If we didn’t have genetic mutations, we wouldn’t have us. You need error to open the door to the adjacent possible.
  • image of the coral reef as a metaphor for where innovation comes from. So what, today, are some of the most reeflike places in the technological realm?
  • Twitter—not to see what people are having for breakfast, of course, but to see what people are talking about, the links to articles and posts that they’re passing along.
  • second example of an information coral reef, and maybe the less predictable one, is the university system. As much as we sometimes roll our eyes at the ivory-tower isolation of universities, they continue to serve as remarkable engines of innovation.
  • Life seems to gravitate toward these complex states where there’s just enough disorder to create new things. There’s a rate of mutation just high enough to let interesting new innovations happen, but not so many mutations that every new generation dies off immediately.
  • , technology is an extension of life. Both life and technology are faces of the same larger system.
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    Kevin Kelly and Steven Johnson on Where Ideas Come From By Wired September 27, 2010  |  2:00 pm  |  Wired October 2010
Weiye Loh

Skepticblog » Throwing Cold Water on a Hot Topic - 0 views

  • I FIRST MET BJORN LOMBORG IN 2001 upon the publication of his Cambridge University Press book, The Skeptical Environmentalist, which I found to be a refreshing perspective on what had been the doom-and-gloom, end-of-the-world scenarios that I had been hearing since I was an undergraduate in the early 1970s. Back then we were told that overpopulation would lead to worldwide hunger and starvation, that there would be massive oil depletion, precious mineral exhaustion, and rainforest extinction by the 1990s. These predictions failed utterly. I felt I had been lied to for decades by the environmentalist movement that seemed to me to be little more than a political movement that raised money by raising fears.
  • Lomborg’s publicist thought that I might be interested in hosting him for the Skeptics Society’s public science lecture series at the California Institute of Technology that I organize and host. I was, but given the highly debatable nature of many of Lomborg’s claims I only agreed to host him if it could be a debate. Lomborg agreed at once to debate anyone, and this is where the trouble began. I could not find anyone to debate Lomborg. I contacted all of the top environmental organizations, and to a one they all refused to participate.
  • “There is no debate,” one told me. “We don’t want to dignify that book,” said another. I even called Paul Ehrlich, the author of the wildly popular bestselling book The Population Bomb — another apocalyptic prognostication that served as something of a catalyst in the 1970s for delimiting population growth — but he turned me down flat, warning me in no uncertain language that my reputation within the scientific community would be irreparably harmed if I went through with it.
Weiye Loh

Skepticblog » A Creationist Challenge - 0 views

  • The commenter starts with some ad hominems, asserting that my post is biased and emotional. They provide no evidence or argument to support this assertion. And of course they don’t even attempt to counter any of the arguments I laid out. They then follow up with an argument from authority – he can link to a PhD creationist – so there.
  • The article that the commenter links to is by Henry M. Morris, founder for the Institute for Creation Research (ICR) – a young-earth creationist organization. Morris was (he died in 2006 following a stroke) a PhD – in civil engineering. This point is irrelevant to his actual arguments. I bring it up only to put the commenter’s argument from authority into perspective. No disrespect to engineers – but they are not biologists. They have no expertise relevant to the question of evolution – no more than my MD. So let’s stick to the arguments themselves.
  • The article by Morris is an overview of so-called Creation Science, of which Morris was a major architect. The arguments he presents are all old creationist canards, long deconstructed by scientists. In fact I address many of them in my original refutation. Creationists generally are not very original – they recycle old arguments endlessly, regardless of how many times they have been destroyed.
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  • Morris also makes heavy use of the “taking a quote out of context” strategy favored by creationists. His quotes are often from secondary sources and are incomplete.
  • A more scholarly (i.e. intellectually honest) approach would be to cite actual evidence to support a point. If you are going to cite an authority, then make sure the quote is relevant, in context, and complete.
  • And even better, cite a number of sources to show that the opinion is representative. Rather we get single, partial, and often outdated quotes without context.
  • (nature is not, it turns out, cleanly divided into “kinds”, which have no operational definition). He also repeats this canard: Such variation is often called microevolution, and these minor horizontal (or downward) changes occur fairly often, but such changes are not true “vertical” evolution. This is the microevolution/macroevolution false dichotomy. It is only “often called” this by creationists – not by actual evolutionary scientists. There is no theoretical or empirical division between macro and micro evolution. There is just evolution, which can result in the full spectrum of change from minor tweaks to major changes.
  • Morris wonders why there are no “dats” – dog-cat transitional species. He misses the hierarchical nature of evolution. As evolution proceeds, and creatures develop a greater and greater evolutionary history behind them, they increasingly are committed to their body plan. This results in a nestled hierarchy of groups – which is reflected in taxonomy (the naming scheme of living things).
  • once our distant ancestors developed the basic body plan of chordates, they were committed to that body plan. Subsequent evolution resulted in variations on that plan, each of which then developed further variations, etc. But evolution cannot go backward, undo evolutionary changes and then proceed down a different path. Once an evolutionary line has developed into a dog, evolution can produce variations on the dog, but it cannot go backwards and produce a cat.
  • Stephen J. Gould described this distinction as the difference between disparity and diversity. Disparity (the degree of morphological difference) actually decreases over evolutionary time, as lineages go extinct and the surviving lineages are committed to fewer and fewer basic body plans. Meanwhile, diversity (the number of variations on a body plan) within groups tends to increase over time.
  • the kind of evolutionary changes that were happening in the past, when species were relatively undifferentiated (compared to contemporary species) is indeed not happening today. Modern multi-cellular life has 600 million years of evolutionary history constraining their future evolution – which was not true of species at the base of the evolutionary tree. But modern species are indeed still evolving.
  • Here is a list of research documenting observed instances of speciation. The list is from 1995, and there are more recent examples to add to the list. Here are some more. And&nbsp;here is a good list with references of more recent cases.
  • Next Morris tries to convince the reader that there is no evidence for evolution in the past, focusing on the fossil record. He repeats the false claim (again, which I already dealt with) that there are no transitional fossils: Even those who believe in rapid evolution recognize that a considerable number of generations would be required for one distinct “kind” to evolve into another more complex kind. There ought, therefore, to be a considerable number of true transitional structures preserved in the fossils — after all, there are billions of non-transitional structures there! But (with the exception of a few very doubtful creatures such as the controversial feathered dinosaurs and the alleged walking whales), they are not there.
  • I deal with this question at length here, pointing out that there are numerous transitional fossils for the evolution of terrestrial vertebrates, mammals, whales, birds, turtles, and yes – humans from ape ancestors. There are many more examples, these are just some of my favorites.
  • Much of what follows (as you can see it takes far more space to correct the lies and distortions of Morris than it did to create them) is classic denialism – misinterpreting the state of the science, and confusing lack of information about the details of evolution with lack of confidence in the fact of evolution. Here are some examples – he quotes Niles Eldridge: “It is a simple ineluctable truth that virtually all members of a biota remain basically stable, with minor fluctuations, throughout their durations. . . .“ So how do evolutionists arrive at their evolutionary trees from fossils of organisms which didn’t change during their durations? Beware the “….” – that means that meaningful parts of the quote are being omitted. I happen to have the book (The Pattern of Evolution) from which Morris mined that particular quote. Here’s the rest of it: (Remember, by “biota” we mean the commonly preserved plants and animals of a particular geological interval, which occupy regions often as large as Roger Tory Peterson’s “eastern” region of North American birds.) And when these systems change – when the older species disappear, and new ones take their place – the change happens relatively abruptly and in lockstep fashion.”
  • Eldridge was one of the authors (with Gould) of punctuated equilibrium theory. This states that, if you look at the fossil record, what we see are species emerging, persisting with little change for a while, and then disappearing from the fossil record. They theorize that most species most of the time are at equilibrium with their environment, and so do not change much. But these periods of equilibrium are punctuated by disequilibrium – periods of change when species will have to migrate, evolve, or go extinct.
  • This does not mean that speciation does not take place. And if you look at the fossil record we see a pattern of descendant species emerging from ancestor species over time – in a nice evolutionary pattern. Morris gives a complete misrepresentation of Eldridge’s point – once again we see intellectual dishonesty in his methods of an astounding degree.
  • Regarding the atheism = religion comment, it reminds me of a great analogy that I first heard on twitter from Evil Eye. (paraphrase) “those that say atheism is a religion, is like saying ‘not collecting stamps’ is a hobby too.”
  • Morris next tackles the genetic evidence, writing: More often is the argument used that similar DNA structures in two different organisms proves common evolutionary ancestry. Neither argument is valid. There is no reason whatever why the Creator could not or would not use the same type of genetic code based on DNA for all His created life forms. This is evidence for intelligent design and creation, not evolution.
  • Here is an excellent summary of the multiple lines of molecular evidence for evolution. Basically, if we look at the sequence of DNA, the variations in trinucleotide codes for amino acids, and amino acids for proteins, and transposons within DNA we see a pattern that can only be explained by evolution (or a mischievous god who chose, for some reason, to make life look exactly as if it had evolved – a non-falsifiable notion).
  • The genetic code is essentially comprised of four letters (ACGT for DNA), and every triplet of three letters equates to a specific amino acid. There are 64 (4^3) possible three letter combinations, and 20 amino acids. A few combinations are used for housekeeping, like a code to indicate where a gene stops, but the rest code for amino acids. There are more combinations than amino acids, so most amino acids are coded for by multiple combinations. This means that a mutation that results in a one-letter change might alter from one code for a particular amino acid to another code for the same amino acid. This is called a silent mutation because it does not result in any change in the resulting protein.
  • It also means that there are very many possible codes for any individual protein. The question is – which codes out of the gazillions of possible codes do we find for each type of protein in different species. If each “kind” were created separately there would not need to be any relationship. Each kind could have it’s own variation, or they could all be identical if they were essentially copied (plus any mutations accruing since creation, which would be minimal). But if life evolved then we would expect that the exact sequence of DNA code would be similar in related species, but progressively different (through silent mutations) over evolutionary time.
  • This is precisely what we find – in every protein we have examined. This pattern is necessary if evolution were true. It cannot be explained by random chance (the probability is absurdly tiny – essentially zero). And it makes no sense from a creationist perspective. This same pattern (a branching hierarchy) emerges when we look at amino acid substitutions in proteins and other aspects of the genetic code.
  • Morris goes for the second law of thermodynamics again – in the exact way that I already addressed. He responds to scientists correctly pointing out that the Earth is an open system, by writing: This naive response to the entropy law is typical of evolutionary dissimulation. While it is true that local order can increase in an open system if certain conditions are met, the fact is that evolution does not meet those conditions. Simply saying that the earth is open to the energy from the sun says nothing about how that raw solar heat is converted into increased complexity in any system, open or closed. The fact is that the best known and most fundamental equation of thermodynamics says that the influx of heat into an open system will increase the entropy of that system, not decrease it. All known cases of decreased entropy (or increased organization) in open systems involve a guiding program of some sort and one or more energy conversion mechanisms.
  • Energy has to be transformed into a usable form in order to do the work necessary to decrease entropy. That’s right. That work is done by life. Plants take solar energy (again – I’m not sure what “raw solar heat” means) and convert it into food. That food fuels the processes of life, which include development and reproduction. Evolution emerges from those processes- therefore the conditions that Morris speaks of are met.
  • But Morris next makes a very confused argument: Evolution has neither of these. Mutations are not “organizing” mechanisms, but disorganizing (in accord with the second law). They are commonly harmful, sometimes neutral, but never beneficial (at least as far as observed mutations are concerned). Natural selection cannot generate order, but can only “sieve out” the disorganizing mutations presented to it, thereby conserving the existing order, but never generating new order.
  • The notion that evolution (as if it’s a thing) needs to use energy is hopelessly confused. Evolution is a process that emerges from the system of life – and life certainly can use solar energy to decrease its entropy, and by extension the entropy of the biosphere. Morris slips into what is often presented as an information argument.&nbsp; (Yet again – already dealt with. The pattern here is that we are seeing a shuffling around of the same tired creationists arguments.) It is first not true that most mutations are harmful. Many are silent, and many of those that are not silent are not harmful. They may be neutral, they may be a mixed blessing, and their relative benefit vs harm is likely to be situational. They may be fatal. And they also may be simply beneficial.
  • Morris finishes with a long rambling argument that evolution is religion. Evolution is promoted by its practitioners as more than mere science. Evolution is promulgated as an ideology, a secular religion — a full-fledged alternative to Christianity, with meaning and morality . . . . Evolution is a religion. This was true of evolution in the beginning, and it is true of evolution still today. Morris ties evolution to atheism, which, he argues, makes it a religion. This assumes, of course, that atheism is a religion. That depends on how you define atheism and how you define religion – but it is mostly wrong. Atheism is a lack of belief in one particular supernatural claim – that does not qualify it as a religion.
  • But mutations are not “disorganizing” – that does not even make sense. It seems to be based on a purely creationist notion that species are in some privileged perfect state, and any mutation can only take them farther from that perfection. For those who actually understand biology, life is a kluge of compromises and variation. Mutations are mostly lateral moves from one chaotic state to another. They are not directional. But they do provide raw material, variation, for natural selection. Natural selection cannot generate variation, but it can select among that variation to provide differential survival. This is an old game played by creationists – mutations are not selective, and natural selection is not creative (does not increase variation). These are true but irrelevant, because mutations increase variation and information, and selection is a creative force that results in the differential survival of better adapted variation.
  •  
    One of my earlier posts on SkepticBlog was Ten Major Flaws in Evolution: A Refutation, published two years ago. Occasionally a creationist shows up to snipe at the post, like this one:i read this and found it funny. It supposedly gives a scientific refutation, but it is full of more bias than fox news, and a lot of emotion as well.here's a scientific case by an actual scientists, you know, one with a ph. D, and he uses statements by some of your favorite evolutionary scientists to insist evolution doesn't exist.i challenge you to write a refutation on this one.http://www.icr.org/home/resources/resources_tracts_scientificcaseagainstevolution/Challenge accepted.
Weiye Loh

Cash-Strapped Scientists Turn to Public Crowd-Funding | The Utopianist - Think Bigger - 0 views

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    These websites started primarily as a way to provide funding for creative projects involving film, music and other art mediums. Scientists using crowd funding is a relatively new phenomenon. Here's how The New York Times described it: "As research budgets tighten at universities and federal financing agencies, a new crop of Web-savvy scientists is hoping the wisdom - and generosity - of the crowds will come to the rescue." "Most crowd funding platforms thrive on transparency and a healthy dose of self-promotion but lack the safeguards and expert assessment of a traditional review process. Instead, money talks: the public decides which projects are worth pursuing by fully financing them."
Weiye Loh

Lessig on science, copyright and the moral case for open access - Boing Boing - 0 views

  • Larry Lessig's talk at CERN on the way that copyright interacts with science publishing is a stirring call-to-arms to free up scientific discovery and inquiry. While artists debate the questions of exclusive rights, income, creativity and copyright, scientists operate in a different tradition. Since the Enlightenment, wide publication and review of scientific material has been the cornerstone of good scientific practice.
  • Whereas copyright tends to focus on protecting artists' ability to make money from their work, scientists don't use similar incentives. And yet, her work is often kept within the gates of the ivory tower, reserved for those whose universities or institutions have purchased access, often at high costs. And for science in the age of the internet, which wants ideas to spread as widely as possible to encourage more creativity and development, this isn't just bad: it's immoral.
Weiye Loh

In a Brooklyn Loft, Twitter Stars Find Common Ground - NYTimes.com - 0 views

  • Five years ago, a group like Studiomates probably wouldn’t have been a group at all but rather two dozen strangers in search of a Wi-Fi signal at Starbucks. The 26 members, who each pay $500 a month for a desk, are mostly engaged in independent projects in unrelated fields, and have no practical reason to work together. But as the new media pundit Clay Shirky said at the South by Southwest conference in March, “we systematically overestimate the value of access to information and underestimate the value of access to each other.”
  • “Sure, we could all be home doing what we do, but why would we?” Tina Roth Eisenberg (a k a swissmiss) said as her studio mates clacked away at their MacBooks. “I just like being around nerdy creative people all day long. It helps make sense of all the information coming at us.” Studiomates is an especially information-oriented bunch, and an influential one, too. In addition to her swissmiss blog and Twitter following of 200,000, Ms. Eisenberg is the founder of Creative Mornings, a popular monthly speaking series that has young designers in four cities talking.
  • Much of the content for her blog and Twitter feed comes from the casual conversations at Studiomates. “The day-to-day distraction level may be slightly higher,” Ms. Popova said. “But in terms of the influx of the building blocks of productivity — ideas, story tips, the interesting people who come in — an environment like this is priceless.”
Weiye Loh

When big pharma pays a publisher to publish a fake journal... : Respectful Insolence - 0 views

  • pharmaceutical company Merck, Sharp &amp; Dohme paid Elsevier to produce a fake medical journal that, to any superficial examination, looked like a real medical journal but was in reality nothing more than advertising for Merck
  • As reported by The Scientist: Merck paid an undisclosed sum to Elsevier to produce several volumes of a publication that had the look of a peer-reviewed medical journal, but contained only reprinted or summarized articles--most of which presented data favorable to Merck products--that appeared to act solely as marketing tools with no disclosure of company sponsorship. "I've seen no shortage of creativity emanating from the marketing departments of drug companies," Peter Lurie, deputy director of the public health research group at the consumer advocacy nonprofit Public Citizen, said, after reviewing two issues of the publication obtained by The Scientist. "But even for someone as jaded as me, this is a new wrinkle." The Australasian Journal of Bone and Joint Medicine, which was published by Exerpta Medica, a division of scientific publishing juggernaut Elsevier, is not indexed in the MEDLINE database, and has no website (not even a defunct one). The Scientist obtained two issues of the journal: Volume 2, Issues 1 and 2, both dated 2003. The issues contained little in the way of advertisements apart from ads for Fosamax, a Merck drug for osteoporosis, and Vioxx.
  • there are numerous "throwaway" journals out there. "Throwaway" journals tend to be defined as journals that are provided free of charge, have a lot of advertising (a high "advertising-to-text" ratio, as it is often described), and contain no original investigations. Other relevant characteristics include: Supported virtually entirely by advertising revenue. Ads tend to be placed within article pages interrupting the articles, rather than between articles, as is the case with most medical journals that accept ads Virtually the entire content is reviews of existing content of variable (and often dubious) quality. Parasitic. Throwaways often summarize peer-reviewed research from real journals. Questionable (at best) peer review. Throwaways tend to cater to an uninvolved and uncritical readership. No original work.
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