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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

started by Elaine Ong on 16 Sep 09 7 follow-ups, last by Weiye Loh on 18 Sep 09
Weiye Loh

"Asian Values": a credible alternative to a universal conception of human rig... - 0 views

ibamedialaw.wordpress.com/...sal-conception-of-human-rights

Human Rights UDHR Freedom of Speech Asian Value

shared by Weiye Loh on 08 Feb 11 - No Cached
  • Singapore has not ratified the International Covenant on Civil and Political Rights, but as a member state of the United Nations is bound to respect “fundamental human rights”. But who decides these rights? Many commentators will argue that they are those enshrined in the Universal Declaration on Human Rights, in which Freedom of Expression is guaranteed by Article 19.
  • The United Nations Human Rights Committee has stressed that freedom of expression ensures the free political debate essential to democracy[ii] and has expressed concern that overbearing government controls of the media are incompatible with Freedom of Expression.
  • The Singapore government’s view is different. They have long asserted that human rights principles and conceptions are dominated by Western perceptions and argue for an “Asian Values” interpretation of human rights. This has been characterised as the assertion of the primacy of duty to the community over individual rights and the expectation of trust in authority and dominance of the state leaders.
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  • The “Asian Values” hypothesis is equally suspect. The UDHR recognises the universal applicability of human rights and any nation party to this treaty is not permitted to restrict rights purely on cultural, religious or political grounds.
  • “Asian governments are justified in restricting civil and political rights in some circumstances in favour of social stability and economic growth. Civil and political rights are immaterial when people are destitute and society is unstable.  Accordingly, as luxuries to be enjoyed once there is social order, civil and political liberties must be temporarily suspended so as to not inhibit the government’s delivery of economic and social necessities and so as to not threaten or destroy future development plans.” Whilst this argument may have been slightly more palatable if Singapore’s citizens were, in fact destitute, the reality is that Singapore is ranked as one of the world’s wealthiest countries and boasts a high life expectancy. Thus in Singapore’s case, arguments made in favour of a “liberty trade-off” are rendered completely untenable.
  • these cultural and religious justifications for violating rights are as unacceptable as Singapore’s purported assertion of an “Asian Values” conception of human rights. Even though the Singapore government’s language is more subtle, their arguments amount to same basic tenet: the purported justification of the denial of fundamental human rights, by reference to cultural, religious or political specific norms. Speaking recently in New York, the UN Secretary-General, Ban Ki Moon warned against such an interpretation of human rights:
  • “Yes, we recognize that social attitudes run deep.  Yes, social change often comes only with time.  Yet, let there be no confusion: where there is tension between cultural attitudes and universal human rights, universal human rights must carry the day. ” The universal and fundamental nature of human rights is the founding principle on which the United Nations was built: the right to freedom of expression must be guaranteed, “Asian Values” notwithstanding.
yongernn teo

Ethics and Values Case Study- Mercy Killing, Euthanasia - 8 views

www.brainmass.com/...86151

Euthanasia

shared by yongernn teo on 21 Oct 09 - Cached
  • yongernn teo on 21 Oct 09
     
    THE ETHICAL PROBLEM: Allowing someone to die, mercy death, and mercy killing, Euthanasia: A 24-year-old man named Robert who has a wife and child is paralyzed from the neck down in a motorcycle accident. He has always been very active and hates the idea of being paralyzed. He also is in a great deal of pain, an he has asked his doctors and other members of his family to "put him out of his misery." After several days of such pleading, his brother comes into Robert's hospital ward and asks him if he is sure he still wants to be put out of his misery. Robert says yes and pleads with his brother to kill him. The brother kisses and blesses Robert, then takes out a gun and shoots him, killing him instantly. The brother later is tried for murder and acquitted by reason of temporary insanity. Was what Robert's brother did moral? Do you think he should have been brought to trial at all? Do you think he should have been acquitted? Would you do the same for a loved one if you were asked? THE DISCUSSION: In my opinion, the most dubious part about the case would be the part on Robert pleading with his brother, asking his brother to kill him. This could be his brother's own account of the incident and could/could not have been a plea by Robert. 1) With assumption that Robert indeed pleaded with his brother to kill him, an ethical analysis as such could be derived: That Robert's brother was only respecting Robert's choice and killed him because he wanted to relieve him from his misery. This could be argued to be ethical using a teleoloigical framework where the focus is on the end-result and the consequences that entails the action. Here, although the act of killing per se may be wrong and illegal, Robert was able to relieved of his pain and suffering. 2) With an assumption that Robert did not plea with his brother to kill him and that it was his brother's own decision to relieve Robert of all-suffering: In this case, the b
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  • Elaine Ong on 22 Oct 09
     
    I find euthanasia to be a very interesting ethical dilemma. Even I myself am caught in the middle. Euthanasia has been termed as 'mercy killing' and even 'happy death'. Others may simply just term it as being 'evil'. Is it right to end someone's life even when he or she pleads you to do so? In the first place, is it even right to commit suicide? Once someone pulls off the main support that's keeping the person alive, such as the feeding tube, there is no turning back. Hmm..Come to think of it, technology is kind of unethical by being made available, for in the past, when someone is dying, they had the right to die naturally. Now, scientific technology is 'forcing' us to stay alive and cling on to a life that may be deemed being worthless if we were standing outside our bodies looking at our comatose selves. Then again, this may just be MY personal standpoint. But I have to argue, who gave technology the right to make me a worthless vegetable!(and here I am, attaching a value/judgement onto an immobile human being..) Hence, being incompetent in making decisions for my unconscious self (or perhaps even brain dead), who should take responsibility for my life, for my existence? And on what basis are they allowed to help me out? Taking the other side of the argument, against euthanasia, we can say that the act of ending someone else's life is the act of destroying societal respect for life. Based on the utilitarian perspective, we are not thinking of the overall beneficence for society and disregarding the moral considerations encompassed within the state's interest to preserve the sanctity of all life. It has been said that life in itself takes priority over all other values. We should let the person live so as to give him/her a chance to wake up or hope for recovery (think comatose patients). But then again we can also argue that life is not the top of the hierarchy! A life without rights is as if not living a life at all? By removing the patient
  • juliet huang on 28 Oct 09
     
    as a human being, you supposedly have a right to live, whether you are mobile or immobile. however, i think that, in the case of euthanasia, you 'give up' your rights when you "show" that you are no longer able to serve the pre-requisites of having the right. for example, if "living" rights are equate to you being able to talk, walk, etc etc, then, obviously the opposite means you no longer are able to perform up to the expectations of that right. then again, it is very subjective as to who gets to make that criteria!
  • Magdaleine on 02 Nov 09
     
    hmm interesting.. however, a question i have is who and when can this "right" be "given up"? when i am a victim in a car accident, and i lost the ability to breathe, walk and may need months to recover. i am unconscious and the doctor is unable to determine when am i gonna regain consciousness. when should my parents decide i can no longer be able to have any living rights? and taking elaine's point into consideration, is committing suicide even 'right'? if it is legally not right, when i ask someone to take my life and wrote a letter that it was cus i wanted to die, does that make it committing suicide only in the hands of others?
  • Low Yunying on 04 Nov 09
     
    Similarly, I question the 'rights' that you have to 'give up' when you no longer 'serve the pre-requisites of having the right'. If the living rights means being able to talk and walk, then where does it leave infants? Where does it leave people who may be handicapped? Have their lost their rights to living?
Weiye Loh

Skepticblog » Cognitive Biases and Handedness - 0 views

skepticblog.org/...ognitive-biases-and-handedness

Cognitive Bias Bias Science Skepticism Left-Handed

shared by Weiye Loh on 14 Mar 11 - No Cached
  • A recent study concerns the bias of being left or right-handed. Our handedness affects our judgments regarding the quality and “goodness” of things in our environment. There is a clear language bias favoring the dominant right-handers: “right” is correct, while left-handed complements are undesirable, for example. It turns out this is not mere cultural bias, but reflects an underlying cognitive bias. For example: In experiments by psychologist Daniel Casasanto, when people were asked which of two products to buy, which of two job applicants to hire, or which of two alien creatures looks more intelligent, right-handers tended to choose the product, person, or creature they saw on their right, but most left-handers chose the one on their left.
  • when put into a situation where we have to make a judgment based mostly on our gut feelings or intuition, biases will tend to come out. (It is probably difficult for most people to come up with an evidence-based system for assessing which alien looks more intelligent.) It is possible the common evolved sensibilities will dominate in such situations – most people, for example, might pick the alien with the larger eyes. But that is not what the researchers found – simple handedness was the determining factor.
  • This is a subconscious bias. If a subject were asked why they chose the alien on the right, they would probably not say, “because I am right-handed and have an inherent bias toward things in the right side of my visual field.” Rather, they would justify their judgment post-hoc – pointing out features that had nothing to do with their actual decision-making, but giving the illusion of a rational choice.
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  • Casasanto found, in the new study, that these biases are also easily manipulated. First he studies stroke patients who were paralyzed on one side of the body or the other. If a right-hander were weak on the left side (as a control) this had no effect on their choice. But if their right side were weak, then their preference shifted to their intact left side. This, however, can be due to damage to the brain, rather than the fact that they are now obligate left-handers. So he did a follow up experiment in which subjects were made to perform a task with a ski-glove on one hand. If right-handers wore the glove on their left hand, again this had no effect on their choices. But if they wore it on their right hand while performing tasks for as little as 12 minutes, then their cognitive bias shifted to that of a left-hander.
  • Casasanto observes: ‘People generally think their judgments are rational, and their concepts are stable. But if wearing a glove for a few minutes can reverse people’s usual judgments about what’s good and bad, perhaps the mind is more malleable than we thought.’
  • Weiye Loh on 14 Mar 11
     
    believers generally operate under the paradigm of seeing is believing, while skeptics operate under the paradigm that often believing is seeing.
Weiye Loh

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

rationallyspeaking.blogspot.com/...moral-philosophy-still-in.html

Ethics Virtue Ethics Utilitarianism Deontology Religion

shared by Weiye Loh on 13 Mar 11 - No Cached
  • 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?
Inosha Wickrama

ethical porn? - 50 views

I've seen that video recently. Anyway, some points i need to make. 1. different countries have different ages of consent. Does that mean children mature faster in some countries and not in other...

pornography

started by lee weiting on 30 Aug 09 9 follow-ups, last by Inosha Wickrama on 04 Sep 09
Weiye Loh

China calls out US human rights abuses: laptop searches, 'Net porn - 0 views

arstechnica.com/...s-laptop-searches-net-porn.ars

Human Rights China United States

shared by Weiye Loh on 13 Apr 11 - No Cached
  • The report makes no real attempt to provide context to a huge selection of news articles about bad things happening in the US, piled up one against each other in almost random fashion.
  • As the UK's Guardian paper noted, "While some of the data cited in the report is derived from official or authoritative sources, other sections are composed from a mishmash of online material. One figure on crime rates is attributed to '10 Facts About Crime in the United States that Will Blow Your Mind, Beforitsnews.com'." The opening emphasis on US crime is especially odd; crime rates in the US are the lowest they have been in decades; the drop-off has been so dramatic that books have been written in attempts to explain it.
  • But the report does provide an interesting perspective on the US, especially when it comes to technology, and it's not all off base. China points to US laptop border searches as a problem (and they are): According to figures released by the American Civil Liberties Union (ACLU) in September 2010, more than 6,600 travelers had been subject to electronic device searches between October 1, 2008 and June 2, 2010, nearly half of them American citizens. A report on The Wall Street Journal on September 7, 2010, said the Department of Homeland Security (DHS) was sued over its policies that allegedly authorize the search and seizure of laptops, cellphones and other electronic devices without a reasonable suspicion of wrongdoing. The policies were claimed to leave no limit on how long the DHS can keep a traveler's devices or on the scope of private information that can be searched, copied, or detained. There is no provision for judicial approval or supervision. When Colombian journalist Hollman Morris sought a US student visa so he could take a fellowship for journalists at Harvard University, his application was denied on July 17, 2010, as he was ineligible under the "terrorist activities" section of the USA Patriot Act. An Arab American named Yasir Afifi, living in California, found the FBI attached an electronic GPS tracking device near the right rear wheel of his car.
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  • China also sees hypocrisy in American discussions of Internet freedom. China comes in regularly for criticism over its "Great Firewall," but it suggests that the US government also restricts the Internet. While advocating Internet freedom, the US in fact imposes fairly strict restriction on cyberspace. On June 24, 2010, the US Senate Committee on Homeland Security and Governmental Affairs approved the Protecting Cyberspace as a National Asset Act, which will give the federal government "absolute power" to shut down the Internet under a declared national emergency. Handing government the power to control the Internet will only be the first step towards a greatly restricted Internet system, whereby individual IDs and government permission would be required to operate a website. The United States applies double standards on Internet freedom by requesting unrestricted "Internet freedom" in other countries, which becomes an important diplomatic tool for the United States to impose pressure and seek hegemony, and imposing strict restriction within its territory. An article on BBC on February 16, 2011 noted the US government wants to boost Internet freedom to give voices to citizens living in societies regarded as "closed" and questions those governments' control over information flow, although within its borders the US government tries to create a legal frame to fight the challenge posed by WikiLeaks. The US government might be sensitive to the impact of the free flow of electronic information on its territory for which it advocates, but it wants to practice diplomacy by other means, including the Internet, particularly the social networks. (The cyberspace bill never became law, and a revised version is still pending in Congress.)
  • Finally, there's pornography, which China bans. Pornographic content is rampant on the Internet and severely harms American children. Statistics show that seven in 10 children have accidentally accessed pornography on the Internet and one in three has done so intentionally. And the average age of exposure is 11 years old - some start at eight years old (The Washington Times, June 16, 2010). According to a survey commissioned by the National Campaign to Prevent Teen and Unplanned Pregnancy, 20 percent of American teens have sent or posted nude or seminude pictures or videos of themselves. (www.co.jefferson.co.us, March 23, 2010). At least 500 profit-oriented nude chat websites were set up by teens in the United States, involving tens of thousands of pornographic pictures.
  • Weiye Loh on 13 Apr 11
     
    Upset over the US State Department's annual human rights report, China publishes a report of its own on various US ills. This year, it calls attention to America's border laptop searches, its attitude toward WikiLeaks, and the prevalence of online pornography. In case the report's purpose wasn't clear, China Foreign Ministry spokesman Hong Lei said this weekend, "We advise the US side to reflect on its own human rights issue, stop acting as a preacher of human rights as well as interfering in other countries' internal affairs by various means including issuing human rights reports."
Weiye Loh

CancerGuide: The Median Isn't the Message - 0 views

cancerguide.org/median_not_msg.html

Statistics Science Cancer

shared by Weiye Loh on 08 Aug 10 - Cached
  • Statistics recognizes different measures of an "average," or central tendency. The mean is our usual concept of an overall average - add up the items and divide them by the number of sharers
  • The median, a different measure of central tendency, is the half-way point.
  • A politician in power might say with pride, "The mean income of our citizens is $15,000 per year." The leader of the opposition might retort, "But half our citizens make less than $10,000 per year." Both are right, but neither cites a statistic with impassive objectivity. The first invokes a mean, the second a median. (Means are higher than medians in such cases because one millionaire may outweigh hundreds of poor people in setting a mean; but he can balance only one mendicant in calculating a median).
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  • The larger issue that creates a common distrust or contempt for statistics is more troubling. Many people make an unfortunate and invalid separation between heart and mind, or feeling and intellect. In some contemporary traditions, abetted by attitudes stereotypically centered on Southern California, feelings are exalted as more "real" and the only proper basis for action - if it feels good, do it - while intellect gets short shrift as a hang-up of outmoded elitism. Statistics, in this absurd dichotomy, often become the symbol of the enemy. As Hilaire Belloc wrote, "Statistics are the triumph of the quantitative method, and the quantitative method is the victory of sterility and death."
  • This is a personal story of statistics, properly interpreted, as profoundly nurturant and life-giving. It declares holy war on the downgrading of intellect by telling a small story about the utility of dry, academic knowledge about science. Heart and head are focal points of one body, one personality.
  • We still carry the historical baggage of a Platonic heritage that seeks sharp essences and definite boundaries. (Thus we hope to find an unambiguous "beginning of life" or "definition of death," although nature often comes to us as irreducible continua.) This Platonic heritage, with its emphasis in clear distinctions and separated immutable entities, leads us to view statistical measures of central tendency wrongly, indeed opposite to the appropriate interpretation in our actual world of variation, shadings, and continua. In short, we view means and medians as the hard "realities," and the variation that permits their calculation as a set of transient and imperfect measurements of this hidden essence. If the median is the reality and variation around the median just a device for its calculation, the "I will probably be dead in eight months" may pass as a reasonable interpretation.
  • But all evolutionary biologists know that variation itself is nature's only irreducible essence. Variation is the hard reality, not a set of imperfect measures for a central tendency. Means and medians are the abstractions. Therefore, I looked at the mesothelioma statistics quite differently - and not only because I am an optimist who tends to see the doughnut instead of the hole, but primarily because I know that variation itself is the reality. I had to place myself amidst the variation. When I learned about the eight-month median, my first intellectual reaction was: fine, half the people will live longer; now what are my chances of being in that half. I read for a furious and nervous hour and concluded, with relief: damned good. I possessed every one of the characteristics conferring a probability of longer life: I was young; my disease had been recognized in a relatively early stage; I would receive the nation's best medical treatment; I had the world to live for; I knew how to read the data properly and not despair.
  • Another technical point then added even more solace. I immediately recognized that the distribution of variation about the eight-month median would almost surely be what statisticians call "right skewed." (In a symmetrical distribution, the profile of variation to the left of the central tendency is a mirror image of variation to the right. In skewed distributions, variation to one side of the central tendency is more stretched out - left skewed if extended to the left, right skewed if stretched out to the right.) The distribution of variation had to be right skewed, I reasoned. After all, the left of the distribution contains an irrevocable lower boundary of zero (since mesothelioma can only be identified at death or before). Thus, there isn't much room for the distribution's lower (or left) half - it must be scrunched up between zero and eight months. But the upper (or right) half can extend out for years and years, even if nobody ultimately survives. The distribution must be right skewed, and I needed to know how long the extended tail ran - for I had already concluded that my favorable profile made me a good candidate for that part of the curve.
  • The distribution was indeed, strongly right skewed, with a long tail (however small) that extended for several years above the eight month median. I saw no reason why I shouldn't be in that small tail, and I breathed a very long sigh of relief. My technical knowledge had helped. I had read the graph correctly. I had asked the right question and found the answers. I had obtained, in all probability, the most precious of all possible gifts in the circumstances - substantial time.
  • One final point about statistical distributions. They apply only to a prescribed set of circumstances - in this case to survival with mesothelioma under conventional modes of treatment. If circumstances change, the distribution may alter. I was placed on an experimental protocol of treatment and, if fortune holds, will be in the first cohort of a new distribution with high median and a right tail extending to death by natural causes at advanced old age.
  • Weiye Loh on 08 Aug 10
     
    The Median Isn't the Message by Stephen Jay Gould
Weiye Loh

The U.N. Declares Internet Access a Human Right - Technology - The Atlantic Wire - 0 views

www.theatlanticwire.com/...38526

United Nations Internet Human Rights

shared by Weiye Loh on 06 Jun 11 - No Cached
  • Weiye Loh on 06 Jun 11
     
    The United Nations counts internet access as a basic human right in a report that bears implications both to on-going events in the Arab Spring and to the Obama administration's war on whistleblowers. Acting as special rapporteur, a human rights watchdog role appointed by the UN Secretary General, Frank La Rue takes a hard line on the importance of the internet as "an indispensable tool for realizing a range of human rights, combating inequality, and accelerating development and human progress." Presented to the General Assembly on Friday, La Rue's report comes as the capstone of a year's worth of meetings held between La Rue and local human rights organizations around the world, from Cairo to Bangkok. The report's introduction points to the impact of online collaboration in the Arab Spring and says that "facilitating access to the Internet for all individuals, with as little restriction to online content as possible, should be a priority for all States."
Weiye Loh

The Left Right Paradigm is Over: Its You vs. Corporations | The Big Picture - 0 views

www.ritholtz.com/...you-vs-corporations

Corporatism Politics

shared by Weiye Loh on 29 Sep 10 - No Cached
  • For a long time, American politics has been defined by a Left/Right dynamic. It was Liberals versus Conservatives on a variety of issues. Pro-Life versus Pro-Choice, Tax Cuts vs. More Spending, Pro-War vs Peaceniks, Environmental Protections vs. Economic Growth, Pro-Union vs. Union-Free, Gay Marriage vs. Family Values, School Choice vs. Public Schools, Regulation vs. Free Markets.
  • The new dynamic, however, has moved past the old Left Right paradigm. We now live in an era defined by increasing Corporate influence and authority over the individual. These two “interest groups” – I can barely suppress snorting derisively over that phrase – have been on a headlong collision course for decades, which came to a head with the financial collapse and bailouts. Where there is massive concentrations of wealth and influence, there will be abuse of power.&nbsp; The Individual has been supplanted in the political process nearly entirely by corporate money, legislative influence, campaign contributions, even free speech rights.
  • It is now an Individual vs. Corporate debate – and the Humans are losing. Consider: • Many of the regulations that govern energy and banking sector were written by Corporations; • The biggest influence on legislative votes is often Corporate Lobbying; •&nbsp;Corporate ability to extend copyright far beyond what original protections amounts to a taking of public works for private corporate usage; • PAC and campaign finance by Corporations has supplanted individual donations to elections; • The individuals’ right to seek redress in court has been under attack for decades, limiting their options. • DRM and content protection undercuts the individual’s ability to use purchased content as they see fit; • Patent protections are continually weakened. Deep pocketed corporations can usurp inventions almost at will; • The Supreme Court has ruled that Corporations have Free Speech rights equivalent to people; (So much for original intent!) None of these are Democrat/Republican conflicts, but rather, are corporate vs. individual issues.
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  • What does it mean when we can no longer distinguish between the actions of the left and the right? If that dynamic no longer accurately distinguishes what occurs, why are so many of our policy debates framed in Left/Right terms? In many ways, American society is increasingly less married to this dynamic: Party Affiliation continues to fall, approval of Congress is at record lows, and voter participation hovers at very low rates.
  • There is some pushback already taking place against the concentration of corporate power: Mainstream corporate media has been increasingly replaced with user created content – YouTube and Blogs are increasingly important to news consumers (especially younger users). Independent voters are an increasingly larger share of the US electorate. And I suspect that much of the pushback against the Elizabeth Warren’s concept of a Financial Consumer Protection Agency plays directly into this Corporate vs. Individual fight. But the battle lines between the two groups have barely been drawn. I expect this fight will define American politics over the next decade.
  • Weiye Loh on 29 Sep 10
     
    The Left Right Paradigm is Over: Its You vs. Corporations
Weiye Loh

Review: What Rawls Hath Wrought | The National Interest - 0 views

nationalinterest.org/...what-rawls-hath-wrought-4570

Rights Human Philosophy Ethics

shared by Weiye Loh on 02 Jan 11 - No Cached
  • THE primacy of this ideal is very recent. In the late 1970s, clearly a full thirty years after World War II, it all came about quite abruptly. And the ascendancy of rights as we now understand them came as a response, in part, to developments in the academy.
  • There were versions of utilitarianism, some scornful of rights (with Jeremy Bentham describing them as “nonsense upon stilts”), others that accepted that rights have important social functions (as in John Stuart Mill), but none of them asserted that rights were fundamental in ethical and political thinking.
  • There were various kinds of historicism—the English thinker Michael Oakeshott’s conservative traditionalism and the American scholar Richard Rorty’s postmodern liberalism, for example—that viewed human values as cultural creations, whose contents varied significantly from society to society. There was British theorist Isaiah Berlin’s value pluralism, which held that while some values are universally human, they conflict with one another in ways that do not always have a single rational solution. There were also varieties of Marxism which understood rights in explicitly historical terms.
  • ...2 more annotations...
  • human rights were discussed—when they were mentioned at all—as demands made in particular times and places. Some of these demands might be universal in scope—that torture be prohibited everywhere was frequently (though not always) formulated in terms of an all-encompassing necessity, but no one imagined that human rights comprised the only possible universal morality.
  • the notion that rights are the foundation of society came only with the rise of the Harvard philosopher John Rawls’s vastly influential A Theory of Justice (1971). In the years following, it slowly came to be accepted that human rights were the bottom line in political morality.
Weiye Loh

China accuses US of human rights double standards | World news | The Guardian - 0 views

www.guardian.co.uk/...-human-rights-double-standards

Rights Censorship China United States Politics

shared by Weiye Loh on 11 Apr 11 - No Cached
  • Beijing has a doctrine of non-interference in other countries' internal affairs, but the State Council Information Office releases an annual report on the US human rights record as a riposte to Washington's criticisms. The document says it underlines the hypocrisy of the US and "its malicious design to pursue hegemony under the pretext of human rights".
  • Last week the secretary of state, Hillary Clinton, criticised China's "worsening" record – citing the detention of artist Ai Weiwei and others – as she released the annual state department survey of the human rights situation around the world. An introduction to the Chinese document, by the state news agency Xinhua, said the report was "full of distortions" and the US "turned a blind eye to its own terrible human rights situation".
  • Much of the document focuses on social and economic issues such as poverty, crime and racism. It attacks the US for the large number of civilian casualties in Iraq and Afghanistan and the prisoner abuse scandals that have dogged counterterrorism initiatives. It adds: "The violation of [US] citizens' civil and political rights by the government is severe … the United States applies double standards … by requesting unrestricted 'internet freedom' in other countries, which becomes an important diplomatic tool for the United States to impose pressure and seek hegemony, and imposing strict restriction within its territory.
  • ...1 more annotation...
  • the US government wants to boost internet freedom to give voices to citizens living in societies regarded as 'closed' and questions those governments' control over information flow, although within its borders the US government tries to create a legal frame to fight the challenge posed by WikiLeaks
Weiye Loh

Edge: HOW DOES OUR LANGUAGE SHAPE THE WAY WE THINK? By Lera Boroditsky - 0 views

www.edge.org/...boroditsky09_index.html

Language Sapir-Whorf Thesis Social Construction

shared by Weiye Loh on 22 Apr 11 - Cached
  • Do the languages we speak shape the way we see the world, the way we think, and the way we live our lives? Do people who speak different languages think differently simply because they speak different languages? Does learning new languages change the way you think? Do polyglots think differently when speaking different languages?
  • For a long time, the idea that language might shape thought was considered at best untestable and more often simply wrong. Research in my labs at Stanford University and at MIT has helped reopen this question. We have collected data around the world: from China, Greece, Chile, Indonesia, Russia, and Aboriginal Australia.
  • What we have learned is that people who speak different languages do indeed think differently and that even flukes of grammar can profoundly affect how we see the world.
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  • Suppose you want to say, "Bush read Chomsky's latest book." Let's focus on just the verb, "read." To say this sentence in English, we have to mark the verb for tense; in this case, we have to pronounce it like "red" and not like "reed." In Indonesian you need not (in fact, you can't) alter the verb to mark tense. In Russian you would have to alter the verb to indicate tense and gender. So if it was Laura Bush who did the reading, you'd use a different form of the verb than if it was George. In Russian you'd also have to include in the verb information about completion. If George read only part of the book, you'd use a different form of the verb than if he'd diligently plowed through the whole thing. In Turkish you'd have to include in the verb how you acquired this information: if you had witnessed this unlikely event with your own two eyes, you'd use one verb form, but if you had simply read or heard about it, or inferred it from something Bush said, you'd use a different verb form.
  • Clearly, languages require different things of their speakers. Does this mean that the speakers think differently about the world? Do English, Indonesian, Russian, and Turkish speakers end up attending to, partitioning, and remembering their experiences differently just because they speak different languages?
  • For some scholars, the answer to these questions has been an obvious yes. Just look at the way people talk, they might say. Certainly, speakers of different languages must attend to and encode strikingly different aspects of the world just so they can use their language properly. Scholars on the other side of the debate don't find the differences in how people talk convincing. All our linguistic utterances are sparse, encoding only a small part of the information we have available. Just because English speakers don't include the same information in their verbs that Russian and Turkish speakers do doesn't mean that English speakers aren't paying attention to the same things; all it means is that they're not talking about them. It's possible that everyone thinks the same way, notices the same things, but just talks differently.
  • Believers in cross-linguistic differences counter that everyone does not pay attention to the same things: if everyone did, one might think it would be easy to learn to speak other languages. Unfortunately, learning a new language (especially one not closely related to those you know) is never easy; it seems to require paying attention to a new set of distinctions. Whether it's distinguishing modes of being in Spanish, evidentiality in Turkish, or aspect in Russian, learning to speak these languages requires something more than just learning vocabulary: it requires paying attention to the right things in the world so that you have the correct information to include in what you say.
  • Follow me to Pormpuraaw, a small Aboriginal community on the western edge of Cape York, in northern Australia. I came here because of the way the locals, the Kuuk Thaayorre, talk about space. Instead of words like "right," "left," "forward," and "back," which, as commonly used in English, define space relative to an observer, the Kuuk Thaayorre, like many other Aboriginal groups, use cardinal-direction terms — north, south, east, and west — to define space.1 This is done at all scales, which means you have to say things like "There's an ant on your southeast leg" or "Move the cup to the north northwest a little bit." One obvious consequence of speaking such a language is that you have to stay oriented at all times, or else you cannot speak properly. The normal greeting in Kuuk Thaayorre is "Where are you going?" and the answer should be something like " Southsoutheast, in the middle distance." If you don't know which way you're facing, you can't even get past "Hello."
  • The result is a profound difference in navigational ability and spatial knowledge between speakers of languages that rely primarily on absolute reference frames (like Kuuk Thaayorre) and languages that rely on relative reference frames (like English).2 Simply put, speakers of languages like Kuuk Thaayorre are much better than English speakers at staying oriented and keeping track of where they are, even in unfamiliar landscapes or inside unfamiliar buildings. What enables them — in fact, forces them — to do this is their language. Having their attention trained in this way equips them to perform navigational feats once thought beyond human capabilities. Because space is such a fundamental domain of thought, differences in how people think about space don't end there. People rely on their spatial knowledge to build other, more complex, more abstract representations. Representations of such things as time, number, musical pitch, kinship relations, morality, and emotions have been shown to depend on how we think about space. So if the Kuuk Thaayorre think differently about space, do they also think differently about other things, like time? This is what my collaborator Alice Gaby and I came to Pormpuraaw to find out.
  • To test this idea, we gave people sets of pictures that showed some kind of temporal progression (e.g., pictures of a man aging, or a crocodile growing, or a banana being eaten). Their job was to arrange the shuffled photos on the ground to show the correct temporal order. We tested each person in two separate sittings, each time facing in a different cardinal direction. If you ask English speakers to do this, they'll arrange the cards so that time proceeds from left to right. Hebrew speakers will tend to lay out the cards from right to left, showing that writing direction in a language plays a role.3 So what about folks like the Kuuk Thaayorre, who don't use words like "left" and "right"? What will they do? The Kuuk Thaayorre did not arrange the cards more often from left to right than from right to left, nor more toward or away from the body. But their arrangements were not random: there was a pattern, just a different one from that of English speakers. Instead of arranging time from left to right, they arranged it from east to west. That is, when they were seated facing south, the cards went left to right. When they faced north, the cards went from right to left. When they faced east, the cards came toward the body and so on. This was true even though we never told any of our subjects which direction they faced. The Kuuk Thaayorre not only knew that already (usually much better than I did), but they also spontaneously used this spatial orientation to construct their representations of time.
  • I have described how languages shape the way we think about space, time, colors, and objects. Other studies have found effects of language on how people construe events, reason about causality, keep track of number, understand material substance, perceive and experience emotion, reason about other people's minds, choose to take risks, and even in the way they choose professions and spouses.8 Taken together, these results show that linguistic processes are pervasive in most fundamental domains of thought, unconsciously shaping us from the nuts and bolts of cognition and perception to our loftiest abstract notions and major life decisions. Language is central to our experience of being human, and the languages we speak profoundly shape the way we think, the way we see the world, the way we live our lives.
  • The fact that even quirks of grammar, such as grammatical gender, can affect our thinking is profound. Such quirks are pervasive in language; gender, for example, applies to all nouns, which means that it is affecting how people think about anything that can be designated by a noun.
  • How does an artist decide whether death, say, or time should be painted as a man or a woman? It turns out that in 85 percent of such personifications, whether a male or female figure is chosen is predicted by the grammatical gender of the word in the artist's native language. So, for example, German painters are more likely to paint death as a man, whereas Russian painters are more likely to paint death as a woman.
  • Does treating chairs as masculine and beds as feminine in the grammar make Russian speakers think of chairs as being more like men and beds as more like women in some way? It turns out that it does. In one study, we asked German and Spanish speakers to describe objects having opposite gender assignment in those two languages. The descriptions they gave differed in a way predicted by grammatical gender. For example, when asked to describe a "key" — a word that is masculine in German and feminine in Spanish — the German speakers were more likely to use words like "hard," "heavy," "jagged," "metal," "serrated," and "useful," whereas Spanish speakers were more likely to say "golden," "intricate," "little," "lovely," "shiny," and "tiny." To describe a "bridge," which is feminine in German and masculine in Spanish, the German speakers said "beautiful," "elegant," "fragile," "peaceful," "pretty," and "slender," and the Spanish speakers said "big," "dangerous," "long," "strong," "sturdy," and "towering." This was true even though all testing was done in English, a language without grammatical gender. The same pattern of results also emerged in entirely nonlinguistic tasks (e.g., rating similarity between pictures). And we can also show that it is aspects of language per se that shape how people think: teaching English speakers new grammatical gender systems influences mental representations of objects in the same way it does with German and Spanish speakers. Apparently even small flukes of grammar, like the seemingly arbitrary assignment of gender to a noun, can have an effect on people's ideas of concrete objects in the world.
  • Even basic aspects of time perception can be affected by language. For example, English speakers prefer to talk about duration in terms of length (e.g., "That was a short talk," "The meeting didn't take long"), while Spanish and Greek speakers prefer to talk about time in terms of amount, relying more on words like "much" "big", and "little" rather than "short" and "long" Our research into such basic cognitive abilities as estimating duration shows that speakers of different languages differ in ways predicted by the patterns of metaphors in their language. (For example, when asked to estimate duration, English speakers are more likely to be confused by distance information, estimating that a line of greater length remains on the test screen for a longer period of time, whereas Greek speakers are more likely to be confused by amount, estimating that a container that is fuller remains longer on the screen.)
  • An important question at this point is: Are these differences caused by language per se or by some other aspect of culture? Of course, the lives of English, Mandarin, Greek, Spanish, and Kuuk Thaayorre speakers differ in a myriad of ways. How do we know that it is language itself that creates these differences in thought and not some other aspect of their respective cultures? One way to answer this question is to teach people new ways of talking and see if that changes the way they think. In our lab, we've taught English speakers different ways of talking about time. In one such study, English speakers were taught to use size metaphors (as in Greek) to describe duration (e.g., a movie is larger than a sneeze), or vertical metaphors (as in Mandarin) to describe event order. Once the English speakers had learned to talk about time in these new ways, their cognitive performance began to resemble that of Greek or Mandarin speakers. This suggests that patterns in a language can indeed play a causal role in constructing how we think.6 In practical terms, it means that when you're learning a new language, you're not simply learning a new way of talking, you are also inadvertently learning a new way of thinking. Beyond abstract or complex domains of thought like space and time, languages also meddle in basic aspects of visual perception — our ability to distinguish colors, for example. Different languages divide up the color continuum differently: some make many more distinctions between colors than others, and the boundaries often don't line up across languages.
  • To test whether differences in color language lead to differences in color perception, we compared Russian and English speakers' ability to discriminate shades of blue. In Russian there is no single word that covers all the colors that English speakers call "blue." Russian makes an obligatory distinction between light blue (goluboy) and dark blue (siniy). Does this distinction mean that siniy blues look more different from goluboy blues to Russian speakers? Indeed, the data say yes. Russian speakers are quicker to distinguish two shades of blue that are called by the different names in Russian (i.e., one being siniy and the other being goluboy) than if the two fall into the same category. For English speakers, all these shades are still designated by the same word, "blue," and there are no comparable differences in reaction time. Further, the Russian advantage disappears when subjects are asked to perform a verbal interference task (reciting a string of digits) while making color judgments but not when they're asked to perform an equally difficult spatial interference task (keeping a novel visual pattern in memory). The disappearance of the advantage when performing a verbal task shows that language is normally involved in even surprisingly basic perceptual judgments — and that it is language per se that creates this difference in perception between Russian and English speakers.
  • What it means for a language to have grammatical gender is that words belonging to different genders get treated differently grammatically and words belonging to the same grammatical gender get treated the same grammatically. Languages can require speakers to change pronouns, adjective and verb endings, possessives, numerals, and so on, depending on the noun's gender. For example, to say something like "my chair was old" in Russian (moy stul bil' stariy), you'd need to make every word in the sentence agree in gender with "chair" (stul), which is masculine in Russian. So you'd use the masculine form of "my," "was," and "old." These are the same forms you'd use in speaking of a biological male, as in "my grandfather was old." If, instead of speaking of a chair, you were speaking of a bed (krovat'), which is feminine in Russian, or about your grandmother, you would use the feminine form of "my," "was," and "old."
  • Weiye Loh on 22 Apr 11
     
    For a long time, the idea that language might shape thought was considered at best untestable and more often simply wrong. Research in my labs at Stanford University and at MIT has helped reopen this question. We have collected data around the world: from China, Greece, Chile, Indonesia, Russia, and Aboriginal Australia. What we have learned is that people who speak different languages do indeed think differently and that even flukes of grammar can profoundly affect how we see the world. Language is a uniquely human gift, central to our experience of being human. Appreciating its role in constructing our mental lives brings us one step closer to understanding the very nature of humanity.
Weiye Loh

Rights of Conscience vs. Civil Rights - Pew Research Center - 0 views

pewresearch.org/...ion-protections-in-health-care

Health Care rights

shared by Weiye Loh on 06 Jul 10 - Cached
  • Should doctors, pharmacists and other health care workers have the right to refuse to provide services that conflict with their religious beliefs?
  • n March 2009, Julea Ward, a student at Eastern Michigan University (EMU), was dismissed from her graduate-level counseling program when she refused to counsel a gay man about a same-sex relationship.
  • The supervisor claimed that Ms. Ward's refusal violated the ethical obligations of a counselor not to discriminate against clients based on sexual orientation or to impose one's personal beliefs on clients. Based on this judgment, the school expelled Ms. Ward from the counseling program.
  • ...2 more annotations...
  • Ms. Ward filed suit in federal district court in the Eastern District of Michigan, alleging that the school violated her constitutional rights to free exercise of religion and freedom of speech.
  • she argued that counselors do not have a professional obligation to counsel all clients about all issues. Instead, she said, they are permitted to refer clients to other counselors if a client's needs conflict with the counselor's moral convictions.
  • Weiye Loh on 06 Jul 10
     
    Rights of Conscience vs. Civil Rights Are Health Care Workers Obligated to Treat Gays and Lesbians? June 3, 2010
Weiye Loh

Balderdash - 0 views

gssq.blogspot.com/...r-way-to-instant-fame-her.html

asthetic beauty truths lies rights wrongs

shared by Weiye Loh on 14 Aug 09 - Cached
  • Addendum: People have notified me that after almost 2 1/2 years, many of the pictures are now missing. I have created galleries with the pictures and hosted them on my homepage:
  • I have no problem at all with people who have plastic surgery. Unlike those who believe that while it is great if you are born pretty, having a surgically constructed or enhanced face is a big no-no (ie A version of the Naturalistic fallacy), I have no problems with people getting tummy tucks, chin lifts, boob jobs or any other form of physical sculpting or enhancement. After all, she seems to have gotten quite a reception on Hottest Blogger.
  • Denying that you have gone under the knife and feigning, with a note of irritation, tired resignation about the accusations, however, is a very different matter. Considering that many sources know the truth about her plastic surgery, this is a most perilous assertion to make and I was riled enough to come up with this blog post. [Addendum: She also goes around online squashing accusations and allegations of surgery.]
  • Weiye Loh on 14 Aug 09
     
    Two wrongs and two rights.
  • Weiye Loh on 15 Aug 09
     
    Not exactly the most recent case, but still worth revisiting the ethical concerns behind it. It is easy to find more than one ethical question and problem in this case and it involves more than one technology. The dichotomies of lies versus truths, nature versus man-made, wrongs versus rights, beautiful versus ugly,and so on... So who is right and who is wrong in this case? Whose and what rights are invoked and/or violated? Can a right be wrong? Can a wrong be right? Do two wrongs make one right? What parts do the technologies play in this case?
  • Weiye Loh on 15 Aug 09
     
    On a side note, given the internet's capability to dig up past issues and rehash them, is it ethical for us to open up old wounds in the name of academic freedom? Beyond research, with IRB and such, what about daily academic discourses and processes? What are the ethical concerns?
Magdaleine

Blur and Radiohead fight for digital rights - 2 views

http://www.techradar.com/news/internet/blur-and-radiohead-fight-for-digital-rights-580364 Musicians and bands are coming together to fight for their digital rights. The artistes are trying to figh...

digital rights

started by Magdaleine on 16 Sep 09 no follow-up yet
Meenatchi

RIAJ push for mobile phone DRM across Japan - 2 views

Article Summary: http://www.geek.com/articles/mobile/riaj-push-for-mobile-phone-drm-across-japan-20090915/ The article talks about the Recording Industry Association of Japan (RIAJ) attempting t...

Digital Rights DRM

started by Meenatchi on 16 Sep 09 no follow-up yet
joanne ye

Democracy Project to Fill Gap in Online Politics - 3 views

Reference: Democracy Project to Fill Gap in Online Politics (2000, June 8). PR Newswire. Retrieved 23 September, 2009, from Factiva. (Article can be found at bottom of the post) Summary: The D...

human rights digital freedom democracy

started by joanne ye on 24 Sep 09 no follow-up yet
Jody Poh

Web tools help protect human rights activists - 7 views

1) I think it depends what is being censored. I think things like opinions should not be censored because it is violating the natural rights of a human. However, one can argue that online censors...

"Online censorship" "digital rights" 'Internet privacy tools"

started by Meenatchi on 01 Sep 09 1 follow-up, last by Jody Poh on 01 Sep 09
joanne ye

TJC Stomp Scandal - 34 views

This is a very interesting topic. Thanks, Weiman! From the replies for this topic, I would say two general questions surfaced. Firstly, is STOMP liable for misinformation? Secondly, is it right for...

started by Weiman Kow on 19 Aug 09 3 follow-ups, last by joanne ye on 26 Aug 09
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