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Weiye Loh

Freakonomics » The U.K.'s 'Under-Aged' Socially Networked Children - 0 views

www.freakonomics.com/...ed-socially-networked-children

Social Media Facebook Age Privacy

shared by Weiye Loh on 20 Apr 11 - No Cached
  • The study’s authors argue that removing age restrictions from sites like Facebook might actually be the best way of improving child safety online.
  • Elisabeth Staksrud, from the University of Oslo and one of the report’s authors comments that: “since children often lie about their age to join ‘forbidden’ sites it would be more practical to identify younger users and to target them with protective measures.”
  • This flies in the face of what many see as a critical security wall  protecting children from cyber-crime on social networking sites. A report released in January by Internet security firm PandaLabs identified Facebook and Twitter as the sites which are most prone to security breaches. The danger is particularly accute when young children enter their real personal information on their profile. Though, as the new research indicates, children are already lying about their age to sign up for a profile. So from a safety standpoint, the most important measure for children to take is to refrain from entering real information such as their address or where they go to school.
  • Weiye Loh on 20 Apr 11
     
    The study's authors argue that removing age restrictions from sites like Facebook might actually be the best way of improving child safety online. Elisabeth Staksrud, from the University of Oslo and one of the report's authors comments that: "since children often lie about their age to join 'forbidden' sites it would be more practical to identify younger users and to target them with protective measures."
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

Censoring Sex Education - 3 views

http://www.channelnewsasia.com/stories/singaporelocalnews/view/1002815/1/.html International guidelines on sex education reignite debate By Ong Dailin, TODAY | Posted: 04 September 2009 071...

Sex Education

started by Weiye Loh on 04 Sep 09 no follow-up yet
Weiye Loh

Epiphenom: Suicide, age and poison - 0 views

epiphenom.fieldofscience.com/...suicide-age-and-poison.html

Suicide Religion Euthanasia

shared by Weiye Loh on 05 Oct 10 - No Cached
  • Since then many studies reinforced this theory, showing that Catholicism, and indeed religion in general, seems to protect against suicide. Unfortunately, almost all these studies have been flawed - most often because they looked at average suicide rates and average religious beliefs across particular societies. They didn't look at the individual characteristics of those people who commit suicide.
  • Three new studies have addressed this problem. Each of them them takes advantage of new data to explore in some detail the link between religion and reduced suicide.
  • Matthias Egger, at the University of Bern in Switzerland, has cleverly linked census data to death records - not at all as straightforward as you might imagine. What that gives, for the first time, is a large database with reliable records of individual's religious affiliation in the last few years before they took their life.
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  • as Durkeheim found when looking at Swiss data a century earlier, Catholics had the lowest suicide rate and Protestants higher. What's more, Egger found that the unaffiliated had the highest of all.
  • ne thing that jumped out was that the gap was much bigger for older people. At ages 35-44, there was essentially no difference. The gap grows gradually with age: in the oldest group (aged 85-94), Protestants are twice as likely as Catholics to commit suicide, and the unaffiliated four times as likely.
  • Strangely enough, the effect was particularly strong for death by poisoning. That's a perplexing result, until you remember that Switzerland is one of the few countries where assisted suicide is legal (so long as the motive is not selfish). There are several societies in Switzerland that provide assisted dying, with the usual method being an injection of barbiturates. On the death record, that's recorded as a death by poisoning.
  • That's not to say that Durkheim was wrong about religion. Social integration is important in reducing suicide, and that may well have contributed to the differences seen. Egger found that married people, and those living with others, also had lower suicide rates. But these data couldn't show that religion affected social integration.
  • Weiye Loh on 05 Oct 10
     
    sociologist Émile Durkheim made an important discovery: across Europe, Protestant regions had a higher suicide rate that Catholic regions. This, he said, was because Catholicism created more integrated societies. In today's parlance, Catholicism generates more social capital.
Weiye Loh

BioCentre - 0 views

www.bioethics.ac.uk/...reject-radical-enhancement.php

Human Technology Transhumanism Bioethics

shared by Weiye Loh on 14 Apr 11 - No Cached
  • Humanity’s End. The main premise of the book is that proposals that would supposedly promise to make us smarter like never before or add thousands of years to our live seem rather far fetched and the domain of mere fantasy. However, it is these very proposals which form the basis of many of the ideas and thoughts presented by advocates of radical enhancement and which are beginning to move from the sidelines to the centre of main stream discussion. A variety of technologies and therapies are being presented to us as options to expand our capabilities and capacities in order for us to become something other than human.
  • Agar takes issue with this and argues against radical human enhancement. He structures his analysis and discussion by focusing on four key figures and their proposals which help to form the core of the case for radical enhancement debate.  First to be examined by Agar is Ray Kurzweil who argues that Man and Machine will become one as technology allows us to transcend our biology. Second, is Aubrey de Grey who is a passionate advocate and pioneer of anti-ageing therapies which allow us to achieve “longevity escape velocity”. Next is Nick Bostrom, a leading transhumanist who defends the morality and rationality of enhancement and finally James Hughes who is a keen advocate of a harmonious democracy of the enhanced and un-enhanced.
  • He avoids falling into any of the pitfalls of basing his argument solely upon the “playing God” question but instead seeks to posit a well founded argument in favour of the precautionary principle.
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  • Agar directly tackles Hughes’ ideas of a “democratic transhumanism.” Here as post-humans and humans live shoulder to shoulder in wonderful harmony, all persons have access to the technologies they want in order to promote their own flourishing.  Under girding all of this is the belief that no human should feel pressurised to become enhance. Agar finds no comfort with this and instead can foresee a situation where it would be very difficult for humans to ‘choose’ to remain human.  The pressure to radically enhance would be considerable given the fact that the radically enhanced would no doubt be occupying the positions of power in society and would consider the moral obligation to utilise to the full enhancement techniques as being a moral imperative for the good of society.  For those who were able to withstand then a new underclass would no doubt emerge between the enhanced and the un-enhanced. This is precisely the kind of society which Hughes appears to be overly optimistic will not emerge but which is more akin to Lee Silver’s prediction of the future with the distinction made between the "GenRich" and the "naturals”.  This being the case, the author proposes that we have two options: radical enhancement is either enforced across the board or banned outright. It is the latter option which Agar favours but crucially does not elaborate further on so it is unclear as to how he would attempt such a ban given the complexity of the issue. This is disappointing as any general initial reflections which the author felt able to offer would have added to the discussion and added further strength to his line of argument.
  • A Transhuman Manifesto The final focus for Agar is James Hughes, who published his transhumanist manifesto Citizen Cyborg in 2004. Given the direct connection with politics and public policy this for me was a particularly interesting read. The basic premise to Hughes argument is that once humans and post humans recognise each other as citizens then this will mark the point at which they will be able to get along with each other.
  • Agar takes to task the argument Bostrom made with Toby Ord, concerning claims against enhancement. Bostrom and Ord argue that it boils down to a preference for the status quo; current human intellects and life spans are preferred and deemed best because they are what we have now and what we are familiar with (p. 134).  Agar discusses the fact that in his view, Bostrom falls into a focalism – focusing on and magnifying the positives whilst ignoring the negative implications.  Moreover, Agar goes onto develop and reiterate his earlier point that the sort of radical enhancements Bostrom et al enthusiastically support and promote take us beyond what is human so they are no longer human. It therefore cannot be said to be human enhancement given the fact that the traits or capacities that such enhancement afford us would be in many respects superior to ours, but they would not be ours.
  • With his law of accelerating returns and talk of the Singularity Ray Kurzweil proposes that we are speeding towards a time when our outdated systems of neurons and synapses will be traded for far more efficient electronic circuits, allowing us to become artificially super-intelligent and transferring our minds from brains into machines.
  • Having laid out the main ideas and thinking behind Kurzweil’s proposals, Agar makes the perceptive comment that despite the apparent appeal of greater processing power it would nevertheless be no longer human. Introducing chips to the human body and linking into the human nervous system to computers as per Ray Kurzweil’s proposals will prove interesting but it goes beyond merely creating a copy of us in order to that future replication and uploading can take place. Rather it will constitute something more akin to an upgrade. Electrochemical signals that the brain use to achieve thought travel at 100 metres per second. This is impressive but contrast this with the electrical signals in a computer which travel at 300 million metres per second then the distinction is clear. If the predictions are true how will such radically enhanced and empowered beings live not only the unenhanced but also what will there quality of life really be? In response, Agar favours something what he calls “rational biological conservatism” (pg. 57) where we set limits on how intelligent we can become in light of the fact that it will never be rational to us for human beings to completely upload their minds onto computers.
  • Agar then proceeds to argue that in the pursuit of Kurzweil enhanced capacities and capabilities we might accidentally undermine capacities of equal value. This line of argument would find much sympathy from those who consider human organisms in “ecological” terms, representing a profound interconnectedness which when interfered with presents a series of unknown and unexpected consequences. In other words, our specifies-specific form of intelligence may well be linked to species-specific form of desire. Thus, if we start building upon and enhancing our capacity to protect and promote deeply held convictions and beliefs then due to the interconnectedness, it may well affect and remove our desire to perform such activities (page 70). Agar’s subsequent discussion and reference to the work of Jerry Foder, philosopher and cognitive scientist is particularly helpful in terms of the functioning of the mind by modules and the implications of human-friendly AI verses human-unfriendly AI.
  • In terms of the author’s discussion of Aubrey de Grey, what is refreshing to read from the outset is the author’s clear grasp of Aubrey’s ideas and motivation. Some make the mistake of thinking he is the man who wants to live forever, when in actual fact this is not the case.  De Grey wants to reverse the ageing process - Strategies for Engineered Negligible Senescence (SENS) so that people are living longer and healthier lives. Establishing this clear distinction affords the author the opportunity to offer more grounded critiques of de Grey’s than some of his other critics. The author makes plain that de Grey’s immediate goal is to achieve longevity escape velocity (LEV), where anti-ageing therapies add years to life expectancy faster than age consumes them.
  • In weighing up the benefits of living significantly longer lives, Agar posits a compelling argument that I had not fully seen before. In terms of risk, those radically enhanced to live longer may actually be the most risk adverse and fearful people to live. Taking the example of driving a car, a forty year-old senescing human being who gets into their car to drive to work and is involved in a fatal accident “stands to lose, at most, a few healthy, youthful years and a slightly larger number of years with reduced quality” (p.116). In stark contrast should a negligibly senescent being who drives a car and is involved in an accident resulting in their death, stands to lose on average one thousand, healthy, youthful years (p.116).  
  • De Grey’s response to this seems a little flippant; with the end of ageing comes an increased sense of risk-aversion so the desire for risky activity such as driving will no longer be prevalent. Moreover, plus because we are living for longer we will not be in such a hurry to get to places!  Virtual reality comes into its own at this point as a means by which the negligibly senescent being ‘adrenaline junkie’ can be engaged with activities but without the associated risks. But surely the risk is part of the reason why they would want to engage in snow boarding, bungee jumping et al in the first place. De Grey’s strategy seemingly fails to appreciate the extent to which human beings want “direct” contact with the “real” world.
  • Continuing this idea further though, Agar’s subsequent discussion of the role of fire-fighters is an interesting one.  A negligibly senescent fire fighter may stand to loose more when they are trapped in a burning inferno but being negligibly senescent means that they are better fire-fighters by virtue of increase vitality. Having recently heard de Grey speak and had the privilege of discussing his ideas further with him, Agar’s discussion of De Grey were a particular highlight of the book and made for an engaging discussion. Whilst expressing concern and doubt in relation to De Grey’s ideas, Agar is nevertheless quick and gracious enough to acknowledge that if such therapies could be achieved then De Grey is probably the best person to comment on and achieve such therapies given the depth of knowledge and understanding that he has built up in this area.
Weiye Loh

Rationally Speaking: Human, know thy place! - 0 views

rationallyspeaking.blogspot.com/...human-know-thy-place.html

Transhumanism Ontology

shared by Weiye Loh on 02 Oct 10 - No Cached
  • I kicked off a recent episode of the Rationally Speaking podcast on the topic of transhumanism by defining it as “the idea that we should be pursuing science and technology to improve the human condition, modifying our bodies and our minds to make us smarter, healthier, happier, and potentially longer-lived.”
  • Massimo understandably expressed some skepticism about why there needs to be a transhumanist movement at all, given how incontestable their mission statement seems to be. As he rhetorically asked, “Is transhumanism more than just the idea that we should be using technologies to improve the human condition? Because that seems a pretty uncontroversial point.” Later in the episode, referring to things such as radical life extension and modifications of our minds and genomes, Massimo said, “I don't think these are things that one can necessarily have objections to in principle.”
  • There are a surprising number of people whose reaction, when they are presented with the possibility of making humanity much healthier, smarter and longer-lived, is not “That would be great,” nor “That would be great, but it's infeasible,” nor even “That would be great, but it's too risky.” Their reaction is, “That would be terrible.”
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  • The people with this attitude aren't just fringe fundamentalists who are fearful of messing with God's Plan. Many of them are prestigious professors and authors whose arguments make no mention of religion. One of the most prominent examples is political theorist Francis Fukuyama, author of End of History, who published a book in 2003 called “Our Posthuman Future: Consequences of the Biotechnology Revolution.” In it he argues that we will lose our “essential” humanity by enhancing ourselves, and that the result will be a loss of respect for “human dignity” and a collapse of morality.
  • Fukuyama's reasoning represents a prominent strain of thought about human enhancement, and one that I find doubly fallacious. (Fukuyama is aware of the following criticisms, but neither I nor other reviewers were impressed by his attempt to defend himself against them.) The idea that the status quo represents some “essential” quality of humanity collapses when you zoom out and look at the steady change in the human condition over previous millennia. Our ancestors were less knowledgable, more tribalistic, less healthy, shorter-lived; would Fukuyama have argued for the preservation of all those qualities on the grounds that, in their respective time, they constituted an “essential human nature”? And even if there were such a thing as a persistent “human nature,” why is it necessarily worth preserving? In other words, I would argue that Fukuyama is committing both the fallacy of essentialism (there exists a distinct thing that is “human nature”) and the appeal to nature (the way things naturally are is how they ought to be).
  • Writer Bill McKibben, who was called “probably the nation's leading environmentalist” by the Boston Globe this year, and “the world's best green journalist” by Time magazine, published a book in 2003 called “Enough: Staying Human in an Engineered Age.” In it he writes, “That is the choice... one that no human should have to make... To be launched into a future without bounds, where meaning may evaporate.” McKibben concludes that it is likely that “meaning and pain, meaning and transience are inextricably intertwined.” Or as one blogger tartly paraphrased: “If we all live long healthy happy lives, Bill’s favorite poetry will become obsolete.”
  • President George W. Bush's Council on Bioethics, which advised him from 2001-2009, was steeped in it. Harvard professor of political philosophy Michael J. Sandel served on the Council from 2002-2005 and penned an article in the Atlantic Monthly called “The Case Against Perfection,” in which he objected to genetic engineering on the grounds that, basically, it’s uppity. He argues that genetic engineering is “the ultimate expression of our resolve to see ourselves astride the world, the masters of our nature.” Better we should be bowing in submission than standing in mastery, Sandel feels. Mastery “threatens to banish our appreciation of life as a gift,” he warns, and submitting to forces outside our control “restrains our tendency toward hubris.”
  • If you like Sandel's “It's uppity” argument against human enhancement, you'll love his fellow Councilmember Dr. William Hurlbut's argument against life extension: “It's unmanly.” Hurlbut's exact words, delivered in a 2007 debate with Aubrey de Grey: “I actually find a preoccupation with anti-aging technologies to be, I think, somewhat spiritually immature and unmanly... I’m inclined to think that there’s something profound about aging and death.”
  • And Council chairman Dr. Leon Kass, a professor of bioethics from the University of Chicago who served from 2001-2005, was arguably the worst of all. Like McKibben, Kass has frequently argued against radical life extension on the grounds that life's transience is central to its meaningfulness. “Could the beauty of flowers depend on the fact that they will soon wither?” he once asked. “How deeply could one deathless ‘human’ being love another?”
  • Kass has also argued against human enhancements on the same grounds as Fukuyama, that we shouldn't deviate from our proper nature as human beings. “To turn a man into a cockroach— as we don’t need Kafka to show us —would be dehumanizing. To try to turn a man into more than a man might be so as well,” he said. And Kass completes the anti-transhumanist triad (it robs life of meaning; it's dehumanizing; it's hubris) by echoing Sandel's call for humility and gratitude, urging, “We need a particular regard and respect for the special gift that is our own given nature.”
  • By now you may have noticed a familiar ring to a lot of this language. The idea that it's virtuous to suffer, and to humbly surrender control of your own fate, is a cornerstone of Christian morality.
  • it's fairly representative of standard Christian tropes: surrendering to God, submitting to God, trusting that God has good reasons for your suffering.
  • I suppose I can understand that if you believe in an all-powerful entity who will become irate if he thinks you are ungrateful for anything, then this kind of groveling might seem like a smart strategic move. But what I can't understand is adopting these same attitudes in the absence of any religious context. When secular people chastise each other for the “hubris” of trying to improve the “gift” of life they've received, I want to ask them: just who, exactly, are you groveling to? Who, exactly, are you afraid of affronting if you dare to reach for better things?
  • This is why transhumanism is most needed, from my perspective – to counter the astoundingly widespread attitude that suffering and 80-year-lifespans are good things that are worth preserving. That attitude may make sense conditional on certain peculiarly masochistic theologies, but the rest of us have no need to defer to it. It also may have been a comforting thing to tell ourselves back when we had no hope of remedying our situation, but that's not necessarily the case anymore.
  • I think there is a seperation of Transhumanism and what Massimo is referring to. Things like robotic arms and the like come from trying to deal with a specific defect and thus seperate it from Transhumanism. I would define transhumanism the same way you would (the achievement of a better human), but I would exclude the inventions of many life altering devices as transhumanism. If we could invent a device that just made you smarter, then ideed that would be transhumanism, but if we invented a device that could make someone that was metally challenged to be able to be normal, I would define this as modern medicine. I just want to make sure we seperate advances in modern medicine from transhumanism. Modern medicine being the one that advances to deal with specific medical issues to improve quality of life (usually to restore it to normal conditions) and transhumanism being the one that can advance every single human (perhaps equally?).
    • Weiye Loh
      Weiye Loh on 02 Oct 10
       
      Assumes that "normal conditions" exist. 
  • I agree with all your points about why the arguments against transhumanism and for suffering are ridiculous. That being said, when I first heard about the ideas of Transhumanism, after the initial excitement wore off (since I'm a big tech nerd), my reaction was more of less the same as Massimo's. I don't particularly see the need for a philosophical movement for this.
  • if people believe that suffering is something God ordained for us, you're not going to convince them otherwise with philosophical arguments any more than you'll convince them there's no God at all. If the technologies do develop, acceptance of them will come as their use becomes more prevalent, not with arguments.
  • Weiye Loh on 02 Oct 10
     
    Human, know thy place!
Weiye Loh

IPhone and Android Apps Breach Privacy - WSJ.com - 0 views

online.wsj.com/...4694004576020083703574602.html

Mobile Privacy

shared by Weiye Loh on 19 Dec 10 - No Cached
  • Few devices know more personal details about people than the smartphones in their pockets: phone numbers, current location, often the owner's real name—even a unique ID number that can never be changed or turned off.
  • An examination of 101 popular smartphone "apps"—games and other software applications for iPhone and Android phones—showed that 56 transmitted the phone's unique device ID to other companies without users' awareness or consent. Forty-seven apps transmitted the phone's location in some way. Five sent age, gender and other personal details to outsiders.
  • The findings reveal the intrusive effort by online-tracking companies to gather personal data about people in order to flesh out detailed dossiers on them.
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  • iPhone apps transmitted more data than the apps on phones using Google Inc.'s Android operating system. Because of the test's size, it's not known if the pattern holds among the hundreds of thousands of apps available.
  • TextPlus 4, a popular iPhone app for text messaging. It sent the phone's unique ID number to eight ad companies and the phone's zip code, along with the user's age and gender, to two of them.
  • Pandora, a popular music app, sent age, gender, location and phone identifiers to various ad networks. iPhone and Android versions of a game called Paper Toss—players try to throw paper wads into a trash can—each sent the phone's ID number to at least five ad companies. Grindr, an iPhone app for meeting gay men, sent gender, location and phone ID to three ad companies.
  • iPhone maker Apple Inc. says it reviews each app before offering it to users. Both Apple and Google say they protect users by requiring apps to obtain permission before revealing certain kinds of information, such as location.
  • The Journal found that these rules can be skirted. One iPhone app, Pumpkin Maker (a pumpkin-carving game), transmits location to an ad network without asking permission. Apple declines to comment on whether the app violated its rules.
  • With few exceptions, app users can't "opt out" of phone tracking, as is possible, in limited form, on regular computers. On computers it is also possible to block or delete "cookies," which are tiny tracking files. These techniques generally don't work on cellphone apps.
  • makers of TextPlus 4, Pandora and Grindr say the data they pass on to outside firms isn't linked to an individual's name. Personal details such as age and gender are volunteered by users, they say. The maker of Pumpkin Maker says he didn't know Apple required apps to seek user approval before transmitting location. The maker of Paper Toss didn't respond to requests for comment.
  • Many apps don't offer even a basic form of consumer protection: written privacy policies. Forty-five of the 101 apps didn't provide privacy policies on their websites or inside the apps at the time of testing. Neither Apple nor Google requires app privacy policies.
  • the most widely shared detail was the unique ID number assigned to every phone.
  • On iPhones, this number is the "UDID," or Unique Device Identifier. Android IDs go by other names. These IDs are set by phone makers, carriers or makers of the operating system, and typically can't be blocked or deleted. "The great thing about mobile is you can't clear a UDID like you can a cookie," says Meghan O'Holleran of Traffic Marketplace, an Internet ad network that is expanding into mobile apps. "That's how we track everything."
  • O'Holleran says Traffic Marketplace, a unit of Epic Media Group, monitors smartphone users whenever it can. "We watch what apps you download, how frequently you use them, how much time you spend on them, how deep into the app you go," she says. She says the data is aggregated and not linked to an individual.
  • Apple and Google ad networks let advertisers target groups of users. Both companies say they don't track individuals based on the way they use apps.
  • Apple limits what can be installed on an iPhone by requiring iPhone apps to be offered exclusively through its App Store. Apple reviews those apps for function, offensiveness and other criteria.
  • Apple says iPhone apps "cannot transmit data about a user without obtaining the user's prior permission and providing the user with access to information about how and where the data will be used." Many apps tested by the Journal appeared to violate that rule, by sending a user's location to ad networks, without informing users. Apple declines to discuss how it interprets or enforces the policy.
  • Google doesn't review the apps, which can be downloaded from many vendors. Google says app makers "bear the responsibility for how they handle user information." Google requires Android apps to notify users, before they download the app, of the data sources the app intends to access. Possible sources include the phone's camera, memory, contact list, and more than 100 others. If users don't like what a particular app wants to access, they can choose not to install the app, Google says.
  • Neither Apple nor Google requires apps to ask permission to access some forms of the device ID, or to send it to outsiders. When smartphone users let an app see their location, apps generally don't disclose if they will pass the location to ad companies.
  • Lack of standard practices means different companies treat the same information differently. For example, Apple says that, internally, it treats the iPhone's UDID as "personally identifiable information." That's because, Apple says, it can be combined with other personal details about people—such as names or email addresses—that Apple has via the App Store or its iTunes music services. By contrast, Google and most app makers don't consider device IDs to be identifying information.
  • A growing industry is assembling this data into profiles of cellphone users. Mobclix, the ad exchange, matches more than 25 ad networks with some 15,000 apps seeking advertisers. The Palo Alto, Calif., company collects phone IDs, encodes them (to obscure the number), and assigns them to interest categories based on what apps people download and how much time they spend using an app, among other factors. By tracking a phone's location, Mobclix also makes a "best guess" of where a person lives, says Mr. Gurbuxani, the Mobclix executive. Mobclix then matches that location with spending and demographic data from Nielsen Co.
  • Mobclix can place a user in one of 150 "segments" it offers to advertisers, from "green enthusiasts" to "soccer moms." For example, "die hard gamers" are 15-to-25-year-old males with more than 20 apps on their phones who use an app for more than 20 minutes at a time. Mobclix says its system is powerful, but that its categories are broad enough to not identify individuals. "It's about how you track people better," Mr. Gurbuxani says.
  • four app makers posted privacy policies after being contacted by the Journal, including Rovio Mobile Ltd., the Finnish company behind the popular game Angry Birds (in which birds battle egg-snatching pigs). A spokesman says Rovio had been working on the policy, and the Journal inquiry made it a good time to unveil it.
  • Free and paid versions of Angry Birds were tested on an iPhone. The apps sent the phone's UDID and location to the Chillingo unit of Electronic Arts Inc., which markets the games. Chillingo says it doesn't use the information for advertising and doesn't share it with outsiders.
  • Some developers feel pressure to release more data about people. Max Binshtok, creator of the DailyHoroscope Android app, says ad-network executives encouraged him to transmit users' locations. Mr. Binshtok says he declined because of privacy concerns. But ads targeted by location bring in two to five times as much money as untargeted ads, Mr. Binshtok says. "We are losing a lot of revenue."
  • Apple targets ads to phone users based largely on what it knows about them through its App Store and iTunes music service. The targeting criteria can include the types of songs, videos and apps a person downloads, according to an Apple ad presentation reviewed by the Journal. The presentation named 103 targeting categories, including: karaoke, Christian/gospel music, anime, business news, health apps, games and horror movies. People familiar with iAd say Apple doesn't track what users do inside apps and offers advertisers broad categories of people, not specific individuals. Apple has signaled that it has ideas for targeting people more closely. In a patent application filed this past May, Apple outlined a system for placing and pricing ads based on a person's "web history or search history" and "the contents of a media library." For example, home-improvement advertisers might pay more to reach a person who downloaded do-it-yourself TV shows, the document says.
  • The patent application also lists another possible way to target people with ads: the contents of a friend's media library. How would Apple learn who a cellphone user's friends are, and what kinds of media they prefer? The patent says Apple could tap "known connections on one or more social-networking websites" or "publicly available information or private databases describing purchasing decisions, brand preferences," and other data. In September, Apple introduced a social-networking service within iTunes, called Ping, that lets users share music preferences with friends. Apple declined to comment.
Weiye Loh

Digital's Great Teenage Misunderstanding | ClickZ - 0 views

www.clickz.com/...itals-teenage-misunderstanding

Digital Habits Teenager Data Internet Social Social Media

shared by Weiye Loh on 25 Feb 11 - No Cached
  • To quote, "most noteworthy was the shift in e-mail usage, particularly among young people. Total Web-based e-mail use was down eight percent last year, led by a walloping 59 percent drop among 12 to 17 year olds." I must reemphasize, the data is only for Web-based e-mail usage (think Hotmail, Yahoo Mail, Gmail, etc.) and that's an important distinction. A decline is a decline, but this certainly doesn't fully cover how e-mail is consumed in today's digital world.
  • Mark Zuckerberg offered this at the Facebook Messaging announcement: "High school kids don't use e-mail, they use SMS a lot. People want lighter weight things like SMS and IM to message each other."
  • There are two significant issues that must be added to the conversation though: Mobile's impact: The typical smartphone user spends almost half of her time on e-mail. This makes comScore's metrics marginal since it evaluated only Web-based e-mail usage. As e-Dialog CEO John Rizzi thoughtfully points out on a recent blog post: "In the 18-24 age group, unique visits increased 9%, while time spent decreased 10%. To me this points to the increasing use of mobile to triage inboxes on the go, and the desktop inbox being used to access specific e-mails and perform tasks like getting a code for a sale, or composing an e-mail reply that would be too onerous on a mobile phone. In fact, comScore found that 30% of respondents are viewing e-mail on their mobile phone, a 36% increase from 2009, and those using mobile e-mail daily increased 40% on average." Pew Internet recently evaluated how Internet users of different age groups spent their time online. Guess what? Even 90 to 100 percent of Millennials (ages 18-33) used e-mail. As you can see in the chart, below, e-mail was the top activity across all age groups.*
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  • Teenagers become adults: I may not win any scientific breakthrough awards for this statement, but people are missing the boat on this piece of the puzzle. What happens when a teenager becomes an adult in the workplace? Not only do they dress, speak, and act differently - they use different approaches to communicate, too. The first thing a new employee typical gets is…an e-mail address. And guess what? They use it, even if they have been reliant on social, IM, and texting for their primary communication channels. They will correspond for work via e-mail and opt in to e-mails from their favorite brands (including brands that they certainly did not like as a teenager). They likely will also "Like" their favorite companies on Facebook, follow them on Twitter, and opt in to SMS offers as well. They will also expect different value and information in each of these channels.
Weiye Loh

Facebook kicks off 20,000 underage users a day - Yahoo! News - 0 views

news.yahoo.com/...off-20000-underage-users-a-day

Facebook Children Privacy Law

shared by Weiye Loh on 24 Mar 11 - No Cached
  • A recent Pew study found that nearly half of all U.S. 12-year-olds use social networking sites -- and privacy concerns in regard to Facebook's younger members have been growing of late. This month, Sen. Al Franken, a Minnesota Democrat, wrote to Facebook CEO Mark Zuckerberg (pictured) to argue for reforms in the site's privacy measures. "Under Facebook's policy, 13 million users under the age of 18 may be allowed to share their personal information just like adult users," Franken wrote. "These younger users are the most vulnerable to predators on Facebook and the rest of the Internet and it should be impossible for them to inadvertently share their phone numbers and home addresses with anyone."
  • But Franken's figures don't factor in the unknown number of Facebook users under 13. Other sites that are popular with kids handle the issue in differing ways. MySpace also requires users to be at least 13, but like Facebook, it has no practical way to verify that information. Disney.com allows children 12 and under to surf the site, and collects some personal information from them before they're eligible to participate in competitions, for example. Yahoo! doesn't allow kids 12 and under to register without the consent of a parent. Like Disney, it collects some limited idenifying information for participation in competitions and similar interactive features.
Weiye Loh

Hunch Blog | Blog Archive | You've got mail: What your email domain says about you - 0 views

blog.hunch.com/?p=34824

E-mail Stereotype

shared by Weiye Loh on 09 Mar 11 - No Cached
  • AOL users are most likely to be overweight women ages 35-64 who have a high school diploma and are spiritual, but not religious. They tend to be politically middle of the road, in a relationship of 10+ years, and have children. AOL users live in the suburbs and haven’t traveled outside their own country. Family is their first priority. AOL users mostly read magazines, have a desktop computer, listen to the radio, and watch TV on 1-3 DVRs in their home. At home, they lounge around in sweats. AOL users are optimistic extroverts who prefer sweet snacks and like working on a team.
  • Gmail users are most likely to be thin young men ages 18-34 who are college-educated and not religious. Like other young Hunch users, they tend to be politically liberal, single (and ready to mingle), and childless. Gmail users live in cities and have traveled to five or more countries. They’re career-focused and plugged in — they mostly read blogs, have an iPhone and laptop, and listen to music via MP3s and computers (but they don’t have a DVR). At home, they lounge around in a t-shirt and jeans. Gmail users prefer salty snacks and are introverted and entrepreneurial. They are optimistic or pessimistic, depending on the situation.
  • Hotmail users are most likely to be young women of average build ages 18-34 (and younger) who have a high school diploma and are not religious. They tend to be politically middle of the road, single, and childless. Hotmail users live in the suburbs, perhaps still with their parents, and have traveled to up to five countries. They mostly read magazines and contemporary fiction, have a laptop, and listen to music via MP3s and computers (but they don’t have a DVR). At home, Hotmail users lounge around in a t-shirt and jeans. They’re introverts who prefer sweet snacks and like working on a team. They consider themselves more pessimistic, but sometimes it depends on the situation.
  • ...1 more annotation...
  • Yahoo! users are most likely to be overweight women ages 18-49 who have a high school diploma and are spiritual, but not religious. They tend to be politically middle of the road, in a relationship of 1-5 years, and have children. Yahoo! users live in the suburbs or in rural areas and haven’t traveled outside their own country. Family is their first priority. They mostly read magazines, are almost equally likely to have a laptop or desktop computer, listen to the radio and cds, and watch TV on 1-2 DVRs in their home. At home, Yahoo! users lounge around in pajamas. They’re extroverts who prefer sweet snacks and like working on a team. Yahoo! users are optimistic or pessimistic, depending on the situation.
  • Weiye Loh on 09 Mar 11
     
    What your email domain says about you
Satveer

Why I hate stem-cell technologies & Regenerative Therapies - 5 views

http://news.bbc.co.uk/2/hi/health/8314442.stm This article is another one of those regenerative therapies article that use of stem-cell technology to reverse aging because first world countries ar...

stem cell regenerative first world third

started by Satveer on 21 Oct 09 no follow-up yet
Weiye Loh

The Way We Live Now - Metric Mania - NYTimes.com - 0 views

www.nytimes.com/...16FOB-WWLN-t.htm

Data Statistics

shared by Weiye Loh on 21 May 10 - Cached
  • In the realm of public policy, we live in an age of numbers.
  • do wehold an outsize belief in our ability to gauge complex phenomena, measure outcomes and come up with compelling numerical evidence? A well-known quotation usually attributed to Einstein is “Not everything that can be counted counts, and not everything that counts can be counted.” I’d amend it to a less eloquent, more prosaic statement: Unless we know how things are counted, we don’t know if it’s wise to count on the numbers.
  • The problem isn’t with statistical tests themselves but with what we do before and after we run them.
  • ...9 more annotations...
  • First, we count if we can, but counting depends a great deal on previous assumptions about categorization. Consider, for example, the number of homeless people in Philadelphia, or the number of battered women in Atlanta, or the number of suicides in Denver. Is someone homeless if he’s unemployed and living with his brother’s family temporarily? Do we require that a women self-identify as battered to count her as such? If a person starts drinking day in and day out after a cancer diagnosis and dies from acute cirrhosis, did he kill himself? The answers to such questions significantly affect the count.
  • Second, after we’ve gathered some numbers relating to a phenomenon, we must reasonably aggregate them into some sort of recommendation or ranking. This is not easy. By appropriate choices of criteria, measurement protocols and weights, almost any desired outcome can be reached.
  • Are there good reasons the authors picked the criteria they did? Why did they weigh the criteria in the way they did?
  • Since the answer to the last question is usually yes, the problem of reasonable aggregation is no idle matter.
  • These two basic procedures — counting and aggregating — have important implications for public policy. Consider the plan to evaluate the progress of New York City public schools inaugurated by the city a few years ago. While several criteria were used, much of a school’s grade was determined by whether students’ performance on standardized state tests showed annual improvement. This approach risked putting too much weight on essentially random fluctuations and induced schools to focus primarily on the topics on the tests. It also meant that the better schools could receive mediocre grades becausethey were already performing well and had little room for improvement. Conversely, poor schools could receive high grades by improving just a bit.
  • Medical researchers face similar problems when it comes to measuring effectiveness.
  • Suppose that whenever people contract the disease, they always get it in their mid-60s and live to the age of 75. In the first region, an early screening program detects such people in their 60s. Because these people live to age 75, the five-year survival rate is 100 percent. People in the second region are not screened and thus do not receive their diagnoses until symptoms develop in their early 70s, but they, too, die at 75, so their five-year survival rate is 0 percent. The laissez-faire approach thus yields the same results as the universal screening program, yet if five-year survival were the criterion for effectiveness, universal screening would be deemed the best practice.
  • Because so many criteria can be used to assess effectiveness — median or mean survival times, side effects, quality of life and the like — there is a case to be made against mandating that doctors follow what seems at any given time to be the best practice. Perhaps, as some have suggested, we should merely nudge them with gentle incentives. A comparable tentativeness may be appropriate when devising criteria for effective schools.
  • Arrow’s Theorem, a famous result in mathematical economics, essentially states that no voting system satisfying certain minimal conditions can be guaranteed to always yield a fair or reasonable aggregation of the voters’ rankings of several candidates. A squishier analogue for the field of social measurement would say something like this: No method of measuring a societal phenomenon satisfying certain minimal conditions exists that can’t be second-guessed, deconstructed, cheated, rejected or replaced. This doesn’t mean we shouldn’t be counting — but it does mean we should do so with as much care and wisdom as we can muster.
  • Weiye Loh on 21 May 10
     
    THE WAY WE LIVE NOW Metric Mania
Weiye Loh

TPM: The Philosophers' Magazine | Is morality relative? Depends on your personality - 0 views

www.philosophypress.co.uk/?p=1795

Morality Relativism Objectivism

shared by Weiye Loh on 17 Feb 11 - No Cached
  • no real evidence is ever offered for the original assumption that ordinary moral thought and talk has this objective character. Instead, philosophers tend simply to assert that people’s ordinary practice is objectivist and then begin arguing from there.
  • If we really want to go after these issues in a rigorous way, it seems that we should adopt a different approach. The first step is to engage in systematic empirical research to figure out how the ordinary practice actually works. Then, once we have the relevant data in hand, we can begin looking more deeply into the philosophical implications – secure in the knowledge that we are not just engaging in a philosophical fiction but rather looking into the philosophical implications of people’s actual practices.
  • in the past few years, experimental philosophers have been gathering a wealth of new data on these issues, and we now have at least the first glimmerings of a real empirical research program here
  • ...8 more annotations...
  • when researchers took up these questions experimentally, they did not end up confirming the traditional view. They did not find that people overwhelmingly favoured objectivism. Instead, the results consistently point to a more complex picture. There seems to be a striking degree of conflict even in the intuitions of ordinary folks, with some people under some circumstances offering objectivist answers, while other people under other circumstances offer more relativist views. And that is not all. The experimental results seem to be giving us an ever deeper understanding of why it is that people are drawn in these different directions, what it is that makes some people move toward objectivism and others toward more relativist views.
  • consider a study by Adam Feltz and Edward Cokely. They were interested in the relationship between belief in moral relativism and the personality trait openness to experience. Accordingly, they conducted a study in which they measured both openness to experience and belief in moral relativism. To get at people’s degree of openness to experience, they used a standard measure designed by researchers in personality psychology. To get at people’s agreement with moral relativism, they told participants about two characters – John and Fred – who held opposite opinions about whether some given act was morally bad. Participants were then asked whether one of these two characters had to be wrong (the objectivist answer) or whether it could be that neither of them was wrong (the relativist answer). What they found was a quite surprising result. It just wasn’t the case that participants overwhelmingly favoured the objectivist answer. Instead, people’s answers were correlated with their personality traits. The higher a participant was in openness to experience, the more likely that participant was to give a relativist answer.
  • Geoffrey Goodwin and John Darley pursued a similar approach, this time looking at the relationship between people’s belief in moral relativism and their tendency to approach questions by considering a whole variety of possibilities. They proceeded by giving participants mathematical puzzles that could only be solved by looking at multiple different possibilities. Thus, participants who considered all these possibilities would tend to get these problems right, whereas those who failed to consider all the possibilities would tend to get the problems wrong. Now comes the surprising result: those participants who got these problems right were significantly more inclined to offer relativist answers than were those participants who got the problems wrong.
  • Shaun Nichols and Tricia Folds-Bennett looked at how people’s moral conceptions develop as they grow older. Research in developmental psychology has shown that as children grow up, they develop different understandings of the physical world, of numbers, of other people’s minds. So what about morality? Do people have a different understanding of morality when they are twenty years old than they do when they are only four years old? What the results revealed was a systematic developmental difference. Young children show a strong preference for objectivism, but as they grow older, they become more inclined to adopt relativist views. In other words, there appears to be a developmental shift toward increasing relativism as children mature. (In an exciting new twist on this approach, James Beebe and David Sackris have shown that this pattern eventually reverses, with middle-aged people showing less inclination toward relativism than college students do.)
  • People are more inclined to be relativists when they score highly in openness to experience, when they have an especially good ability to consider multiple possibilities, when they have matured past childhood (but not when they get to be middle-aged). Looking at these various effects, my collaborators and I thought that it might be possible to offer a single unifying account that explained them all. Specifically, our thought was that people might be drawn to relativism to the extent that they open their minds to alternative perspectives. There could be all sorts of different factors that lead people to open their minds in this way (personality traits, cognitive dispositions, age), but regardless of the instigating factor, researchers seemed always to be finding the same basic effect. The more people have a capacity to truly engage with other perspectives, the more they seem to turn toward moral relativism.
  • To really put this hypothesis to the test, Hagop Sarkissian, Jennifer Wright, John Park, David Tien and I teamed up to run a series of new studies. Our aim was to actually manipulate the degree to which people considered alternative perspectives. That is, we wanted to randomly assign people to different conditions in which they would end up thinking in different ways, so that we could then examine the impact of these different conditions on their intuitions about moral relativism.
  • The results of the study showed a systematic difference between conditions. In particular, as we moved toward more distant cultures, we found a steady shift toward more relativist answers – with people in the first condition tending to agree with the statement that at least one of them had to be wrong, people in the second being pretty evenly split between the two answers, and people in the third tending to reject the statement quite decisively.
  • If we learn that people’s ordinary practice is not an objectivist one – that it actually varies depending on the degree to which people take other perspectives into account – how can we then use this information to address the deeper philosophical issues about the true nature of morality? The answer here is in one way very complex and in another very simple. It is complex in that one can answer such questions only by making use of very sophisticated and subtle philosophical methods. Yet, at the same time, it is simple in that such methods have already been developed and are being continually refined and elaborated within the literature in analytic philosophy. The trick now is just to take these methods and apply them to working out the implications of an ordinary practice that actually exists.
Weiye Loh

The secret to a long life isn't what you think - USATODAY.com - 0 views

yourlife.usatoday.com/...1

Longevity Health Academic Research

shared by Weiye Loh on 04 Mar 11 - No Cached
  • Researchers Howard Friedman and Leslie Martin report their conclusions in a new book, The Longevity Project. "Everybody has the ideas — don't stress, don't worry, don't work so hard, retire and go play golf," says Friedman, a psychology professor at University of California-Riverside. "We did not find these patterns to exist in people who thrived."
  • At the core of their 20 years of research is a study started by Stanford University psychologist Lewis Terman in 1921. Terman died in 1956, but other researchers carried on the study. One participant was biologist Ancel Keys, whose life-long work helped popularize the Mediterranean diet. He died in 2004 at age 100. He enjoyed gardening as an activity much of his life.
  • if your activities rise or stay high in middle age, you definitely stay healthier and live longer," says Martin, a research psychologist at University of California-Riverside.
  • ...11 more annotations...
  • The participants who lived long, happy lives "were not cynical rebels and loners" but accomplished people who were satisfied with their lives. Many knew that worrying is sometimes a good thing. The authors also looked at a study of Medicare patients that found that "neuroticism was health-protective."
  • spending 30 minutes at least four times a week expending energy at a moderate to intense level is "good up-to-date medical advice but poor practical advice."
  • Being active in middle age was most important to health and longevity in the study. But rather than vow to do something to get in shape (like jogging) and then hate it and not stick with it, find something you like to do."We looked at those who stayed active," Friedman says. "It wasn't the kids on sports teams. It's the ones who had activities at one point and had the pattern of keeping them ... They were doing stuff that got them out of the chair ... whether it was gardening, walking the dog or going to museums."
  • One of the best childhood personality predictors of longevity was conscientiousness — "qualities of a prudent, persistent, well-organized person, like a scientist or professor — somewhat obsessive and not at all carefree,"
  • the most obvious reason "is that conscientious people do more things to protect their health and engage in fewer activities that are risky."
  • "What characterized the people who thrived is a combination of their own persistence and dependability and the help of other people," Friedman says. The young adults who were thrifty, persistent, detail-oriented and responsible lived the longest.
  • Those with the most career success were the least likely to die young. Those who moved from job to job without a clear progression were less likely to have long lives than those with increasing responsibilities.
  • "continually productive men and women lived much longer than the laid-back comrades. ... This production orientation mattered more than their social relationships or their sense of happiness or well-being."
  • those who were most engaged in pursuing their goals.
  • a sexually satisfying and happy marriage is a very good indicator of future health and long life," but being single for a woman can be just as healthy as being in a marriage, especially if she has other fulfilling social relationships.
  • The married men in the study lived the longest. Single men outlived remarried men but didn't live as long as married men. Among women, the number who divorced their husbands and stayed single lived nearly as long as steadily married women."Being divorced was much less harmful to a women's health," the authors say.
  • Weiye Loh on 04 Mar 11
     
    The idea that your job or your boss is leading you to an early grave is one of several myths debunked in an analysis of a 90-year study that followed 1,528 Americans. Among other myths: be optimistic, get married, go to church, eat broccoli and get a gym membership.
Weiye Loh

Do peer reviewers get worse with experience? Plus a poll « Retraction Watch - 0 views

retractionwatch.wordpress.com/...wers-get-worse-with-experience

Peer Review Academic Research Academic Journal

shared by Weiye Loh on 22 Apr 11 - No Cached
  • We’re not here to defend peer review against its many critics. We have the same feelings about it that Churchill did about democracy, aka the worst form of government except for all those others that have been tried. Of course, a good number of the retractions we write about are due to misconduct, and it’s not clear how peer review, no matter how good, would detect out-and-out fraud.
  • With that in mind, a paper published last week in the Annals of Emergency Medicine caught our eye. Over 14 years, 84 editors at the journal rated close to 15,000 reviews by about 1,500 reviewers. Highlights of their findings: …92% of peer reviewers deteriorated during 14 years of study in the quality and usefulness of their reviews (as judged by editors at the time of decision), at rates unrelated to the length of their service (but moderately correlated with their mean quality score, with better-than average reviewers decreasing at about half the rate of those below average). Only 8% improved, and those by very small amount.
  • The average reviewer in our study would have taken 12.5 years to reach this threshold; only 3% of reviewers whose quality decreased would have reached it in less than 5 years, and even the worst would take 3.2 years. Another 35% of all reviewers would reach the threshold in 5 to 10 years, 28% in 10 to 15 years, 12% in 15 to 20 years, and 22% in 20 years or more. So the decline was slow. Still, the results, note the authors, were surprising: Such a negative overall trend is contrary to most editors’ and reviewers’ intuitive expectations and beliefs about reviewer skills and the benefits of experience.
  • ...4 more annotations...
  • What could account for this decline? The study’s authors say it might be the same sort of decline you generally see as people get older. This is well-documented in doctors, so why shouldn’t it be true of doctors — and others — who peer review?
  • Other than the well-documented cognitive decline of humans as they age, there are other important possible causes of deterioration of performance that may play a role among scientific reviewers. Examples include premature closure of decisionmaking, less compliance with formal structural review requirements, and decay of knowledge base with time (ie, with aging more of the original knowledge base acquired in training becomes out of date). Most peer reviewers say their reviews have changed with experience, becoming shorter and focusing more on methods and larger issues; only 25% think they have improved.
  • Decreased cognitive performance capability may not be the only or even chief explanation. Competing career activities and loss of motivation as tasks become too familiar may contribute as well, by decreasing the time and effort spent on the task. Some research has concluded that the decreased productivity of scientists as they age is due not to different attributes or access to resources but to “investment motivation.” This is another way of saying that competition for the reviewer’s time (which is usually uncompensated) increases with seniority, as they develop (more enticing) opportunities for additional peer review, research, administrative, and leadership responsibilities and rewards. However, from the standpoint of editors and authors (or patients), whether the cause of the decrease is decreasing intrinsic cognitive ability or diminished motivation and effort does not matter. The result is the same: a less rigorous review by which to judge articles
  • What can be done? The authors recommend “deliberate practice,” which involves assessing one’s skills, accurately identifying areas of relative weakness, performing specific exercises designed to improve and extend those weaker skills, and investing high levels of concentration and hundreds or thousands of hours in the process. A key component of deliberate practice is immediate feedback on one’s performance. There’s a problem: But acting on prompt feedback (to guide deliberate practice) would be almost impossible for peer reviewers, who typically get no feedback (and qualitative research reveals this is one of their chief complaints).
  • Weiye Loh on 22 Apr 11
     
    92% of peer reviewers deteriorated during 14 years of study in the quality and usefulness of their reviews (as judged by editors at the time of decision), at rates unrelated to the length of their service (but moderately corre
Weiye Loh

Effect of alcohol on risk of coronary heart diseas... [Vasc Health Risk Manag. 2006] - ... - 0 views

www.ncbi.nlm.nih.gov/...17326330

Alcohol Bias Researh Methodology

shared by Weiye Loh on 22 Apr 11 - No Cached
  • Studies of the effects of alcohol consumption on health outcomes should recognise the methodological biases they are likely to face, and design, analyse and interpret their studies accordingly. While regular moderate alcohol consumption during middle-age probably does reduce vascular risk, care should be taken when making general recommendations about safe levels of alcohol intake. In particular, it is likely that any promotion of alcohol for health reasons would do substantially more harm than good.
  • . The consistency in the vascular benefit associated with moderate drinking (compared with non-drinking) observed across different studies, together with the existence of credible biological pathways, strongly suggests that at least some of this benefit is real.
  • However, because of biases introduced by: choice of reference categories; reverse causality bias; variations in alcohol intake over time; and confounding, some of it is likely to be an artefact. For heavy drinking, different study biases have the potential to act in opposing directions, and as such, the true effects of heavy drinking on vascular risk are uncertain. However, because of the known harmful effects of heavy drinking on non-vascular mortality, the problem is an academic one.
  • Weiye Loh on 22 Apr 11
     
    Studies of the effects of alcohol consumption on health outcomes should recognise the methodological biases they are likely to face, and design, analyse and interpret their studies accordingly. While regular moderate alcohol consumption during middle-age probably does reduce vascular risk, care should be taken when making general recommendations about safe levels of alcohol intake.
Weiye Loh

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

www.bbc.co.uk/...magazine-20796615

Anonymity Internet Literature Writing

shared by Weiye Loh on 05 Jan 13 - No Cached
  • Weiye Loh on 05 Jan 13
     
    "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?"
  • Jude John on 17 Jan 13
     
    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

Hacktivists as Gadflies - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...hacktivists-as-gadflies

Hacking hacktivism Law Technology Censorship

shared by Weiye Loh on 14 Apr 13 - No Cached
  • Weiye Loh on 14 Apr 13
     
    "Consider the case of Andrew Auernheimer, better known as "Weev." When Weev discovered in 2010 that AT&T had left private information about its customers vulnerable on the Internet, he and a colleague wrote a script to access it. Technically, he did not "hack" anything; he merely executed a simple version of what Google Web crawlers do every second of every day - sequentially walk through public URLs and extract the content. When he got the information (the e-mail addresses of 114,000 iPad users, including Mayor Michael Bloomberg and Rahm Emanuel, then the White House chief of staff), Weev did not try to profit from it; he notified the blog Gawker of the security hole. For this service Weev might have asked for free dinners for life, but instead he was recently sentenced to 41 months in prison and ordered to pay a fine of more than $73,000 in damages to AT&T to cover the cost of notifying its customers of its own security failure. When the federal judge Susan Wigenton sentenced Weev on March 18, she described him with prose that could have been lifted from the prosecutor Meletus in Plato's "Apology." "You consider yourself a hero of sorts," she said, and noted that Weev's "special skills" in computer coding called for a more draconian sentence. I was reminded of a line from an essay written in 1986 by a hacker called the Mentor: "My crime is that of outsmarting you, something that you will never forgive me for." When offered the chance to speak, Weev, like Socrates, did not back down: "I don't come here today to ask for forgiveness. I'm here to tell this court, if it has any foresight at all, that it should be thinking about what it can do to make amends to me for the harm and the violence that has been inflicted upon my life." He then went on to heap scorn upon the law being used to put him away - the Computer Fraud and Abuse Act, the same law that prosecutors used to go after the 26-year-old Internet activist Aaron Swart
Weiye Loh

Joe Queenan: My 6,128 Favorite Books - WSJ.com - 0 views

online.wsj.com/...4868204578064483923017090.html

Books Reading Non-Reading Escapism

shared by Weiye Loh on 22 Oct 12 - No Cached
  • Weiye Loh on 22 Oct 12
     
    "If you have read 6,000 books in your lifetime, or even 600, it's probably because at some level you find "reality" a bit of a disappointment. People in the 19th century fell in love with "Ivanhoe" and "The Count of Monte Cristo" because they loathed the age they were living through. Women in our own era read "Pride and Prejudice" and "Jane Eyre" and even "The Bridges of Madison County"-a dimwit, hayseed reworking of "Madame Bovary"-because they imagine how much happier they would be if their husbands did not spend quite so much time with their drunken, illiterate golf buddies down at Myrtle Beach."
Weiye Loh

The Death of Postmodernism And Beyond | Philosophy Now - 0 views

www.philosophynow.org/...th_of_Postmodernism_And_Beyond

Postmodernism Foucault Philosophy Modernism Spectacle Reality Reality TV

shared by Weiye Loh on 28 Apr 12 - No Cached
  • Most of the undergraduates who will take ‘Postmodern Fictions’ this year will have been born in 1985 or after, and all but one of the module’s primary texts were written before their lifetime. Far from being ‘contemporary’, these texts were published in another world, before the students were born: The French Lieutenant’s Woman, Nights at the Circus, If on a Winter’s Night a Traveller, Do Androids Dream of Electric Sheep? (and Blade Runner), White Noise: this is Mum and Dad’s culture. Some of the texts (‘The Library of Babel’) were written even before their parents were born. Replace this cache with other postmodern stalwarts – Beloved, Flaubert’s Parrot, Waterland, The Crying of Lot 49, Pale Fire, Slaughterhouse 5, Lanark, Neuromancer, anything by B.S. Johnson – and the same applies. It’s all about as contemporary as The Smiths, as hip as shoulder pads, as happening as Betamax video recorders. These are texts which are just coming to grips with the existence of rock music and television; they mostly do not dream even of the possibility of the technology and communications media – mobile phones, email, the internet, computers in every house powerful enough to put a man on the moon – which today’s undergraduates take for granted.
  • somewhere in the late 1990s or early 2000s, the emergence of new technologies re-structured, violently and forever, the nature of the author, the reader and the text, and the relationships between them.
  • Postmodernism, like modernism and romanticism before it, fetishised [ie placed supreme importance on] the author, even when the author chose to indict or pretended to abolish him or herself. But the culture we have now fetishises the recipient of the text to the degree that they become a partial or whole author of it. Optimists may see this as the democratisation of culture; pessimists will point to the excruciating banality and vacuity of the cultural products thereby generated (at least so far).
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  • Pseudo-modernism also encompasses contemporary news programmes, whose content increasingly consists of emails or text messages sent in commenting on the news items. The terminology of ‘interactivity’ is equally inappropriate here, since there is no exchange: instead, the viewer or listener enters – writes a segment of the programme – then departs, returning to a passive role. Pseudo-modernism also includes computer games, which similarly place the individual in a context where they invent the cultural content, within pre-delineated limits. The content of each individual act of playing the game varies according to the particular player.
  • The pseudo-modern cultural phenomenon par excellence is the internet. Its central act is that of the individual clicking on his/her mouse to move through pages in a way which cannot be duplicated, inventing a pathway through cultural products which has never existed before and never will again. This is a far more intense engagement with the cultural process than anything literature can offer, and gives the undeniable sense (or illusion) of the individual controlling, managing, running, making up his/her involvement with the cultural product. Internet pages are not ‘authored’ in the sense that anyone knows who wrote them, or cares. The majority either require the individual to make them work, like Streetmap or Route Planner, or permit him/her to add to them, like Wikipedia, or through feedback on, for instance, media websites. In all cases, it is intrinsic to the internet that you can easily make up pages yourself (eg blogs).
  • Where once special effects were supposed to make the impossible appear credible, CGI frequently [inadvertently] works to make the possible look artificial, as in much of Lord of the Rings or Gladiator. Battles involving thousands of individuals have really happened; pseudo-modern cinema makes them look as if they have only ever happened in cyberspace.
  • Similarly, television in the pseudo-modern age favours not only reality TV (yet another unapt term), but also shopping channels, and quizzes in which the viewer calls to guess the answer to riddles in the hope of winning money.
  • The purely ‘spectacular’ function of television, as with all the arts, has become a marginal one: what is central now is the busy, active, forging work of the individual who would once have been called its recipient. In all of this, the ‘viewer’ feels powerful and is indeed necessary; the ‘author’ as traditionally understood is either relegated to the status of the one who sets the parameters within which others operate, or becomes simply irrelevant, unknown, sidelined; and the ‘text’ is characterised both by its hyper-ephemerality and by its instability. It is made up by the ‘viewer’, if not in its content then in its sequence – you wouldn’t read Middlemarch by going from page 118 to 316 to 401 to 501, but you might well, and justifiably, read Ceefax that way.
  • A pseudo-modern text lasts an exceptionally brief time. Unlike, say, Fawlty Towers, reality TV programmes cannot be repeated in their original form, since the phone-ins cannot be reproduced, and without the possibility of phoning-in they become a different and far less attractive entity.
  • If scholars give the date they referenced an internet page, it is because the pages disappear or get radically re-cast so quickly. Text messages and emails are extremely difficult to keep in their original form; printing out emails does convert them into something more stable, like a letter, but only by destroying their essential, electronic state.
  • The cultural products of pseudo-modernism are also exceptionally banal
  • Much text messaging and emailing is vapid in comparison with what people of all educational levels used to put into letters.
  • A triteness, a shallowness dominates all.
  • In music, the pseudo-modern supersedingof the artist-dominated album as monolithic text by the downloading and mix-and-matching of individual tracks on to an iPod, selected by the listener, was certainly prefigured by the music fan’s creation of compilation tapes a generation ago. But a shift has occurred, in that what was a marginal pastime of the fan has become the dominant and definitive way of consuming music, rendering the idea of the album as a coherent work of art, a body of integrated meaning, obsolete.
  • To a degree, pseudo-modernism is no more than a technologically motivated shift to the cultural centre of something which has always existed (similarly, metafiction has always existed, but was never so fetishised as it was by postmodernism). Television has always used audience participation, just as theatre and other performing arts did before it; but as an option, not as a necessity: pseudo-modern TV programmes have participation built into them.
  • Whereas postmodernism called ‘reality’ into question, pseudo-modernism defines the real implicitly as myself, now, ‘interacting’ with its texts. Thus, pseudo-modernism suggests that whatever it does or makes is what is reality, and a pseudo-modern text may flourish the apparently real in an uncomplicated form: the docu-soap with its hand-held cameras (which, by displaying individuals aware of being regarded, give the viewer the illusion of participation); The Office and The Blair Witch Project, interactive pornography and reality TV; the essayistic cinema of Michael Moore or Morgan Spurlock.
  • whereas postmodernism favoured the ironic, the knowing and the playful, with their allusions to knowledge, history and ambivalence, pseudo-modernism’s typical intellectual states are ignorance, fanaticism and anxiety
  • pseudo-modernism lashes fantastically sophisticated technology to the pursuit of medieval barbarism – as in the uploading of videos of beheadings onto the internet, or the use of mobile phones to film torture in prisons. Beyond this, the destiny of everyone else is to suffer the anxiety of getting hit in the cross-fire. But this fatalistic anxiety extends far beyond geopolitics, into every aspect of contemporary life; from a general fear of social breakdown and identity loss, to a deep unease about diet and health; from anguish about the destructiveness of climate change, to the effects of a new personal ineptitude and helplessness, which yield TV programmes about how to clean your house, bring up your children or remain solvent.
  • Pseudo-modernism belongs to a world pervaded by the encounter between a religiously fanatical segment of the United States, a largely secular but definitionally hyper-religious Israel, and a fanatical sub-section of Muslims scattered across the planet: pseudo-modernism was not born on 11 September 2001, but postmodernism was interred in its rubble.
  • pseudo-modernist communicates constantly with the other side of the planet, yet needs to be told to eat vegetables to be healthy, a fact self-evident in the Bronze Age. He or she can direct the course of national television programmes, but does not know how to make him or herself something to eat – a characteristic fusion of the childish and the advanced, the powerful and the helpless. For varying reasons, these are people incapable of the “disbelief of Grand Narratives” which Lyotard argued typified postmodernists
  • Weiye Loh on 28 Apr 12
     
    Postmodern philosophy emphasises the elusiveness of meaning and knowledge. This is often expressed in postmodern art as a concern with representation and an ironic self-awareness. And the argument that postmodernism is over has already been made philosophically. There are people who have essentially asserted that for a while we believed in postmodern ideas, but not any more, and from now on we're going to believe in critical realism. The weakness in this analysis is that it centres on the academy, on the practices and suppositions of philosophers who may or may not be shifting ground or about to shift - and many academics will simply decide that, finally, they prefer to stay with Foucault [arch postmodernist] than go over to anything else. However, a far more compelling case can be made that postmodernism is dead by looking outside the academy at current cultural production.
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