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Amira .

What is it like to be a bat by Thomas Nagel | Athenaeum Library of Philosophy - 0 views

evans-experientialism.freewebspace.com/nagel.htm

Consciousness philosophy cognitive science

shared by Amira . on 15 Jan 11 - Cached
  • the fact that an organism has conscious experience at all means, basically, that there is something it is like to be that organism. There may be further implications about the form of the experience; there may even (though I doubt it) be implications about the behavior of the organism. But fundamentally an organism has conscious mental states if and only if there is something that it is to be that organism—something it is like for the organism. We may call this the subjective character of experience. It is not captured by any of the familiar, recently devised reductive analyses of the mental, for all of them are logically compatible with its absence. It is not analyzable in terms of any explanatory system of functional states, or intentional states, since these could be ascribed to robots or automata that behaved like people though they experienced nothing.
  • I assume we all believe that bats have experience. After all, they are mammals, and there is no more doubt that they have experience than that mice or pigeons or whales have experience. I have chosen bats instead of wasps or flounders because if one travels too far down the phylogenetic tree, people gradually shed their faith that there is experience there at all. Bats, although more closely related to us than those other species, nevertheless present a range of activity and a sensory apparatus so different from ours that the problem I want to pose is exceptionally vivid (though it certainly could be raised with other species). Even without the benefit of philosophical reflection, anyone who has spent some time in an enclosed space with an excited bat knows what it is to encounter a fundamentally alien form of life.
  • My realism about the subjective domain in all its forms implies a belief in the existence of facts beyond the reach of human concepts. Certainly it is possible for a human being to believe that there are facts which humans never will possess the requisite concepts to represent or comprehend. Indeed, it would be foolish to doubt this, given the finiteness of humanity's expectations. After all there would have been transfinite numbers even if everyone had been wiped out by the Black Death before Cantor discovered them. But one might also believe that there are facts which could not ever be represented or comprehended by human beings, even if the species lasted for ever—simply because our structure does not permit us to operate with concepts of the requisite type. This impossibility might even be observed by other beings, but it is not clear that the existence of such beings, or the possibility of their existence, is a precondition of the significance of the hypothesis that there are humanly inaccessible facts. (After all, the nature of beings with access to humanly inaccessible facts is presumably itself a humanly inaccessible fact.) Reflection on what it is like to be a bat seems to lead us, therefore, to the conclusion that there are facts that do not consist in the truth of propositions expressible in a human language. We can be compelled to recognize the existence of such facts without being able to state or comprehend them.
  • ...11 more annotations...
  • I have said that the essence of the belief that bats have experience is that there is something that it is like to be a bat. Now we know that most bats (the microchiroptera, to be precise) perceive the external world primarily by sonar, or echolocation, detecting the reflections, from objects within range, of their own rapid, subtly modulated, high-frequency shrieks. Their brains are designed to correlate the outgoing impulses with the subsequent echoes, and the information thus acquired enables bats to make precise discriminations of distance, size, shape, motion, and texture comparable to those we make by vision. But bat sonar, though clearly a form of perception, is not similar in its operation to any sense that we possess, and there is no reason to suppose that it is subjectively like anything we can experience or imagine. This appears to create difficulties for the notion of what it is like to be a bat. We must consider whether any method will permit us to extrapolate to the inner life of the bat from our own case, 5 and if not, what alternative methods there may be for understanding the notion.
  • This bears directly on the mind-body problem. For if the facts of experience—facts about what it is like for the experiencing organism—are accessible only from one point of view, then it is a mystery how the true character of experiences could be revealed in the physical operation of that organism. The latter is a domain of objective facts par excellence—the kind that can be observed and understood from many points of view and by individuals with differing perceptual systems. There are no comparable imaginative obstacles to the acquisition of knowledge about bat neurophysiology by human scientists, and intelligent bats or Martians might learn more about the human brain than we ever will.
  • Martian scientist with no understanding of visual perception could understand the rainbow, or lightning, or clouds as physical phenomena, though he would never be able to understand the human concepts of rainbow, lightning, or cloud, or the place these things occupy in our phenomenal world. The objective nature of the things picked out by these concepts could be apprehended by him because, although the concepts themselves are connected with a particular point of view and a particular visual phenomenology, the things apprehended from that point of view are not: they are observable-from the point of view but external to it; hence they can be comprehended from other points of view also, either by the same organisms or by others. Lightning has an objective character that is not exhausted by its visual appearance, and this can be investigated by a Martian without vision.
  • To be precise, it has a more objective character than is revealed in its visual appearance. In speaking of the move from subjective to objective characterization, I wish to remain noncommittal about the existence of an end point, the completely objective intrinsic nature of the thing, which one might or might not be able to reach. It may be more accurate to think of objectivity as a direction in which the understanding can travel. And in understanding a phenomenon like lightning, it is legitimate to go as far away as one can from a strictly human viewpoint.
  • We appear to be faced with a general difficulty about psychophysical reduction. In other areas the process of reduction is a move in the direction of greater objectivity, toward a more, accurate view of the real nature of things. This is accomplished by reducing our dependence on individual or species-specific points of view toward the object of investigation. We describe it not in terms of the impressions it makes on our senses, but in terms of its more general effects and of properties detectable by means other than the human senses. The less it depends on a specifically human viewpoint, the more objective is our description. It is possible to follow this path because although the concepts and ideas we employ in thinking about the external world are initially applied from a point of view that involves our perceptual apparatus, they are used by us to refer to things beyond themselves—toward which we have the phenomenal point of view. Therefore we can abandon it in favor of another, and still be thinking about the same things.
  • Experience itself however, does not seem to fit the pattern. The idea of moving from appearance to reality seems to make no sense here. What is the analogue in this case to pursuing a more objective understanding of the same phenomena by abandoning the initial subjective viewpoint toward them in favour of another that is more objective but concerns the same thing? Certainly it appears unlikely that we will get closer to the real nature of human experience by leaving behind the particularity of our human point of view and striving for a description in terms accessible to beings that could not imagine what it was like to be us. If the subjective character of experience is fully comprehensible only from one point of view, then any shift to greater objectivity—that is, less attachment to a specific viewpoint—does not take us nearer to the real nature of the phenomenon: it takes us farther away from it.
  • In a sense, the seeds of this objection to the reducibility of experience are already detectable in successful cases of reduction; for in discovering sound to be, in reality, a wave phenomenon in air or other media, we leave behind one viewpoint to take up another, and the auditory, human or animal viewpoint that we leave behind remains unreduced. Members of radically different species may both understand the same physical events in objective terms, and this does not require that they understand the phenomenal forms in which those events appear to the senses of members of the other species. Thus it is a condition of their referring to a common reality that their more particular viewpoints are not part of the common reality that they both apprehend. The reduction can succeed only if the species-specific viewpoint is omitted from what is to be reduced.
  • But while we are right to leave this point of view aside in seeking a fuller understanding of the external world, we cannot ignore it permanently, since it is the essence of the internal world, and not merely a point of view on it. Most of the neobehaviorism of recent philosophical psychology results from the effort to substitute an objective concept of mind for the real thing, in order to have nothing left over which cannot be reduced. If we acknowledge that a physical theory of mind must account for the subjective character of experience, we must admit that no presently available conception gives us a clue how this could be done. The problem is unique. If mental processes are indeed physical processes, then there is something it is like, intrinsically, 11 to undergo certain physical processes. What it is for such a thing to be the case remains a mystery.
  • What could be clearer than the words 'is' and 'are'? But I believe it is precisely this apparent clarity of the word 'is' that is deceptive. Usually, when we are told that X is Y we know how it is supposed to be true, but that depends on a conceptual or theoretical background and is not conveyed by the 'is' alone. We know how both "X" and "Y " refer, and the kinds of things to which they refer, and we have a rough idea how the two referential paths might converge on a single thing, be it an object, a person, a process, an event or whatever. But when the two terms of the identification are very disparate it may not be so clear how it could be true. We may not have even a rough idea of how the two referential paths could converge, or what kind of things they might converge on, and a theoretical framework may have to be supplied to enable us to understand this. Without the framework, an air of mysticism surrounds the identification.
  • Setting aside temporarily the relation between the mind and the brain, we can pursue a more objective understanding of the mental in its own right. At present we are completely unequipped to think about the subjective character of experience without relying on the imagination—without taking up the point of view of the experiential subject. This should be regarded as a challenge to form new concepts and devise a new method—an objective phenomenology not dependent on empathy or the imagination. Though presumably it would not capture everything, its goal would be to describe, at least in part, the subjective character of experiences in a form comprehensible to beings incapable of having those experiences.
  • it seems unlikely that any physical theory of mind can be contemplated until more thought has been given to the general problem of subjective and objective. Otherwise we cannot even pose the mind-body problem without sidestepping it.
  • Amira . on 15 Jan 11
     
    From The Philosophical Review LXXXIII, 4 (October 1974): 435-50
thinkahol *

Parsing the Data and Ideology of the We Are 99% Tumblr | Rortybomb - 0 views

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Parsing the Data and Ideology of We Are 99% Tumblr | Rortybomb

shared by thinkahol * on 20 Oct 11 - No Cached
  • thinkahol * on 20 Oct 11
     
    One of the most fascinating things to come out of the current We Are 99%/Occupy Wall Street protests is the We Are 99% Tumblr.  At the site, people hold up signs that explain their current circumstances, and it tells the story of a whole range of Americans struggling in the Lesser Depression.  It is highly recommended. DATA The site features pictures of individuals holding their signs, and occasionally the tumblr reproduces the text of the signs themselves underneath the image as html text.  Sometimes the text under the image is blank, sometimes it is a different message, but often it is the sign itself. In order to get a slightly better empirical handle on this important tumblr, I created a script designed to read all of the pages and parse out the html text on the site.  It doesn't read the images (can anyone in the audience automate calls to an OCR?), just the html text.  After collecting all the text on all the pages, the code then goes through it to try to find interesting points. It's a fun exercise, pointing out things I wouldn't have seen otherwise.  For instance, I found this adorable little rascal, pictured below, mucking up the algorithm, as the first version of the code assumed all the ages would have two digits.  I found that he, and the sign his mom made for him as a confessional to her son, hit me a ton harder than any of the more direct signs of despair in this economy:
Amira .

The Future History of Individualism Pt1 by Wildcat, Aug 2010 - 0 views

spacecollective.org/...e-History-of-Individualism-Pt1

future philosophy Individualism

shared by Amira . on 15 Jan 11 - Cached
  • The idea I am exploring is that the very concept of individualism, a signifier of uniqueness and particularity, lacks the basics of mindfulness needed to comprehend itself in a virtual mind universe. The thesis is that the transformation of the concept of individualism will allow a transformation of the meta-narrative of our modern civilization as we proceed to undo and eliminate the restrictions imposed pell-mell by natural selection.
  • “The only way to deal with an unfree world is to become so absolutely free that your very existence is an act of rebellion.” (A. Camus)
  • Our current civilization with all its defaults and pitfalls has given us a world unlike any other in our short history, and though our minds are still Neolithic in their conceptualization we are in fact in a better state of affairs than ever before.
  • ...8 more annotations...
  • “People often say that this or that person has not yet found himself. But the self is not something that one finds. It is something that one creates.” (Thomas Szazz)
  • Our epistemic profile or the structure of the epistemic phase space we call our own can be described as the actual architecture of the concept of individualism, in which and by which we self define. We have inherited a sort of continuum of existential times all coagulated under the same name and signified by the same body, a coagulation of habits both of thought and of action, behavior and attitudes. We presently regard ourselves as self-contained systems, decision makers and value assessors, as if in some unfathomable way we are or became somehow separated from the larger entities of the biosphere and the noosphere.
  • “Language is legislation, speech is its code. We do not see the power which is in speech because we forget that all speech is a classification, and that all classifications are oppressive.” Roland Barthes
  • . The modern individual is everywhere at once In the modern world we inhabit, we play a multiplicity of roles, simultaneously and consecutively; we operate a rapid succession of selves and identities on multiple platforms all correlated by the infocology we have co-created. The platforms we use however carry a new role, a role that once was relegated to our brains only and now extends into the infosphere. I speak of course of our memories, some of which as of now reside with Google, or FB, or Myspace or any other platform of what is rapidly becoming a real life streaming process having its core online. These memories, embedded as photos or comments, blog posts or clicks of like, or tweet and retweets, have a very large impact on our conceptualization of individuation. The reason for that is that whilst a few years back, not being online meant that my existence is mine alone and therefore the self reflection on myself as an individual was fairly simple, at present not being online does in no way diminish the access of others to me. In other words, part of me, let us call it the disembodied infosphere me, keeps on thriving automatically and without my conscious awareness.
  • This has tremendous ramifications. For it implies that the modern concept of the individual is everywhere and at once. This I call: ‘simultaneous everywhereness’ a new state of affairs we have never before found ourselves in. The apparent ‘simultaneous everywhereness’ of our individuality is actually a reflection of the manner by which our minds operate, it is the narrative of self-representation extended across times and spaces. Constructing maps within maps, interacting with other maps, continuously update and evolve our meta-narratives.
  • “Gene networks organize themselves to produce complex organisms whose brains permit behavior; further evolution enriches the complexity of those brains so that they can create sensory and motor maps that represent the environments they interact with; additional evolutionary complexity allows parts of the brain to talk to each other (figuratively speaking) and generate maps of the organism interacting with its environment. Within the frame of those interactions, the conversation among the maps spontaneously and continuously tells the "story" of our organism responding to and being modified by the environment. (The story is first told without words and is later translated into language when language becomes available, both in biological evolution and in every one of us.)”
  • What all these terms have in common is one particular mode of thought that runs contrary to the common thought of hierarchy and stability. What these terms imply is that our very own neuron network combines and recombines, forms and reforms, fashions and refashions, the structure of the brain and by consequence the mind.
  • It is clear that our individualism is a work in progress, ever expanding and ever increasing in both complexity and narrative. We operate as a multiplicity in a multiplicity, and this very multiplicity of our world requires of us to operate on the basis of multiple selves. We have multiple networks inside our brains extending into multiple external networks mediated by electronics. Multiple networks in multiple networks, nested and co-evolving, mutually and inter-subjectively co-adapting to allow a multiple form of individuation process in which eventually no particular point of reference will be the original nexus of beingness. To describe such a situation, new in our civilizations evolution, we need reformulate the concept of the individual so as to better be adapted to the world we actually inhabit.
thinkahol *

The Blog : How Rich is Too Rich? : Sam Harris - 0 views

www.samharris.org/...how-rich-is-too-rich

The Blog : How Rich is Too Rich? Sam Harris

shared by thinkahol * on 19 Aug 11 - No Cached
  • thinkahol * on 19 Aug 11
     
    I've written before about the crisis of inequality in the United States and about the quasi-religious abhorrence of "wealth redistribution" that causes many Americans to oppose tax increases, even on the ultra rich. The conviction that taxation is intrinsically evil has achieved a sadomasochistic fervor in conservative circles-producing the Tea Party, their Republican zombies, and increasingly terrifying failures of governance. Happily, not all billionaires are content to hoard their money in silence. Earlier this week, Warren Buffett published an op-ed in the New York Times in which he criticized our current approach to raising revenue. As he has lamented many times before, he is taxed at a lower rate than his secretary is. Many conservatives pretend not to find this embarrassing. Conservatives view taxation as a species of theft-and to raise taxes, on anyone for any reason, is simply to steal more. Conservatives also believe that people become rich by creating value for others. Once rich, they cannot help but create more value by investing their wealth and spawning new jobs in the process. We should not punish our best and brightest for their success, and stealing their money is a form of punishment. Of course, this is just an economic cartoon. We don't have perfectly efficient markets, and many wealthy people don't create much in the way of value for others. In fact, as our recent financial crisis has shown, it is possible for a few people to become extraordinarily rich by wrecking the global economy. Nevertheless, the basic argument often holds: Many people have amassed fortunes because they (or their parent's, parent's, parents) created value. Steve Jobs resurrected Apple Computer and has since produced one gorgeous product after another. It isn't an accident that millions of us are happy to give him our money. But even in the ideal case, where obvious value has been created, how much wealth can one person be allowed to keep? A trillion doll
thinkahol *

I, Consumer? | Truthout - 0 views

www.truthout.org/...1304184750

Where have all the people gone? Not to mention citizenry human beings neighbors inhabitants individuals men women adults children workers employees employers? Suddenly everywhere gone of them. Their places taken by consumers.

shared by thinkahol * on 01 May 11 - No Cached
  • thinkahol * on 01 May 11
     
    Where have all the people gone? Not to mention the citizenry, human beings, neighbors, inhabitants, individuals, men, women, adults, children, workers, employees, employers? Suddenly, everywhere, gone, all of them. Their places taken by consumers.
thinkahol *

The Coming Insurrection « Support the Tarnac 10 - 0 views

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Coming Insurrection « Support the Tarnac 10

shared by thinkahol * on 20 Feb 11 - Cached
  • thinkahol * on 20 Feb 11
     
    From whatever angle you approach it, the present offers no way out. This is not the least of its virtues. From those who seek hope above all, it tears away every firm ground. Those who claim to have solutions are contradicted almost immediately. Everyone agrees that things can only get worse. "The future has no future" is the wisdom of an age that, for all its appearance of perfect normalcy, has reached the level of consciousness of the first punks. 
thinkahol *

The Uses of Philosophy in Today's World - 0 views

www.garlikov.com/...uses.htm

The Uses of Philosophy in Today's World

shared by thinkahol * on 15 May 11 - Cached
  • thinkahol * on 15 May 11
     
     the tools of philosophy can be important to everyone because it potentially helps one think better, more clearly, and with greater perspective about almost everything.  There are numerous specific topic areas in academic philosophy, many of interest only to a few, even among philosophers, but there are features and techniques common to all of them, and it is those features and techniques which also can apply to almost anything in life.  These features have to do with reasoning and with understanding concepts, and, to some small extent, with creativity.  Normally, all other things being equal, the better one understands anything and can think clearly and logically about it, the better off one will be, and the better one will be able to act on that understanding and reasoning. (It is my view, for example, that better conceptual understanding by NCAA and NFL administrators would lead to a far more workable and acceptable "instant replay review" policy.) Furthermore, philosophy in many cases is about deciding which goals and values are worthy to pursue -- what ends are important.  One can be scientific or pragmatic about pursuing one's goals in the most efficient manner, but it is important to have the right or most reasonable goals in the first place.  Philosophy is a way of scrutinizing ideas about which goals are the most worthy one.  A healthy philosophical debate about what is ideal or which ideals ought to be sought and pursued, is important.  Efficiency in the pursuit of the wrong values or ends is not a virtue. President John F. Kennedy, in speaking at Amherst College on a day honoring poet Robert Frost, said: "The men who create power make an indispensable contribution to the nation's greatness, but the men who question power make a contribution just as indispensable, especially when that questioning is disinterested, for they determine whether we use power or power uses us."  And "When power leads man towards arrogance, poetry reminds him of his limi
thinkahol *

New Left Review - David Graeber: The New Anarchists - 0 views

newleftreview.org/A2368

New Left Review - David Graeber: The Anarchists

shared by thinkahol * on 21 Oct 11 - Cached
  • thinkahol * on 21 Oct 11
     
    It's hard to think of another time when there has been such a gulf between intellectuals and activists; between theorists of revolution and its practitioners. Writers who for years have been publishing essays that sound like position papers for vast social movements that do not in fact exist seem seized with confusion or worse, dismissive contempt, now that real ones are everywhere emerging. It's particularly scandalous in the case of what's still, for no particularly good reason, referred to as the 'anti-globalization' movement, one that has in a mere two or three years managed to transform completely the sense of historical possibilities for millions across the planet. This may be the result of sheer ignorance, or of relying on what might be gleaned from such overtly hostile sources as the New York Times; then again, most of what's written even in progressive outlets seems largely to miss the point-or at least, rarely focuses on what participants in the movement really think is most important about it. As an anthropologist and active participant-particularly in the more radical, direct-action end of the movement-I may be able to clear up some common points of misunderstanding; but the news may not be gratefully received. Much of the hesitation, I suspect, lies in the reluctance of those who have long fancied themselves radicals of some sort to come to terms with the fact that they are really liberals: interested in expanding individual freedoms and pursuing social justice, but not in ways that would seriously challenge the existence of reigning institutions like capital or state. And even many of those who would like to see revolutionary change might not feel entirely happy about having to accept that most of the creative energy for radical politics is now coming from anarchism-a tradition that they have hitherto mostly dismissed-and that taking this movement seriously will necessarily also mean a respectful engagement with it. I am writing
David Sydney

Inspiring and Sensational Sales Training - 0 views

Dave as a motivational speaker was extraordinarily exciting and entertaining. He gave us really great insights and we were engaged in all that he was about to share all throughout the train-ing. As...

started by David Sydney on 05 Oct 12 no follow-up yet
thinkahol *

Radical Buddhism - 0 views

www.accesstoinsight.org/...bl092.html

Radical Buddhism Leonard Price

shared by thinkahol * on 28 Sep 10 - No Cached
  • thinkahol * on 28 Sep 10
     
    Buddhism comes West as a vast body of teaching, and we who receive it are often awed by its abundance, its complexity, and its subtlety. Where is the center, the real thing we should fix on? Or is there a real thing at all to be apprehended? History shows that Buddhism can and will accommodate itself to new cultures, and will flourish according to the perceptiveness and energy of its new adherents. Now in the West our perceptiveness and energy are put to the test to grasp the "real thing" by which this religion lives - its radicalism.
Jack Frost

Atheism and politics - 0 views

atheismandpolitics.blogspot.com

Atheism Free Thinking Religion Politics Philosophy God Truth Beauty Goodness Christianity Catholicism Islam Muslim Bible Ontology

shared by Jack Frost on 11 Apr 10 - Cached
  • Jack Frost on 11 Apr 10
     
    Atheism, religion, God, politics, philosophy, and all the other stuff we are supposed to put out of our minds.
thinkahol *

A Philosophical Orientation Toward Solving Our Collective Problems As a Species | Think... - 0 views

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Philosophical Orientation Toward Solving Our Collective Problems As a Species | Thinkahol's Blog

shared by thinkahol * on 29 Dec 10 - No Cached
  • thinkahol * on 29 Dec 10
     
    To know what the most important virtue of our age is we need to have at least a basic understanding of our age. Our era is becoming increasingly characterized by uncertainty. Fortunately or unfortunately, more than a cursory elucidation of our situation is beyond the scope of this essay. There are geopolitical, economic, technological and environmental trends worth mentioning. When the more philosophical portion of this  discourse arrives I will argue that the virtue of wisdom underlies the meaningfulness and efficacy of all other virtues, and this in broad strokes is primarily due to (1) the aforementioned instability in our surroundings ; (2) the relationship between the deontological and virtue; and (3) the nature of agency itself.  Whether uncertainty itself can provide an ethical foundation for us to elaborate on will be a separate question, and finally I speculate on where wisdom leads us in the context of a philosophy that is politically active and not doomed to irrelevance to and by the larger population.
thinkahol *

YouTube - Sam Harris SALT - 0 views

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YouTube - Sam Harris SALT

shared by thinkahol * on 02 Jan 11 - No Cached
  • thinkahol * on 02 Jan 11
     
    December 9th, 02005 - Sam Harris"The View From The End Of The World"This is an audio only presentation. This talk took place in the Conference Center Golden Gate Room, San Francisco. Quote: With gentle demeanor and tight argument, Sam Harris carried an overflow audience into the core of one of the crucial issues of our time: What makes some religions lethal? How do they employ aggressive irrationality to justify threatening and controlling non-believers as well as believers? What should be our response? Harris began with Christianity. In the US, Christians use irrational arguments about a soul in the 150 cells of a 3-day old human embryo to block stem cell research that might alleviate the suffering of millions. In Africa, Catholic doctrine uses tortured logic to actively discourage the use of condoms in countries ravaged by AIDS. "This is genocidal stupidity," Harris said. Faith trumps rational argument. Common-sense ethical intuition is blinded by religious metaphysics. In the US, 22% of the population are CERTAIN that Jesus is coming back in the next 50 years, and another 22% think that it's likely. The good news of Christ's return, though, can only occur following desperately bad news. Mushroom clouds would be welcomed. "End time thinking," Harris said, "is fundamentally hostile to creating a sustainable future." Harris was particularly critical of religious moderates who give cover to the fundamentalists by not challenging them. The moderates say that all is justified because religion gives people meaning in their life. "But what would they say to a guy who believes there's a diamond the size of a refrigerator buried in his backyard? The guy digs out there every Sunday with his family, cherishing the meaningthe quest gives them." "I've read the books," Harris said. "God is not a moderate." The Bible gives strict instructions to kill various kinds of sinners, and their relatives, and on occasion their entire towns. Yet slavery is challenged nowhere in the New or
thinkahol *

Contrary Brin: The Cato Hypocrisy - 0 views

davidbrin.blogspot.com/...cato-hypocrisy.html

Contrary Brin: The Cato Hypocrisy

shared by thinkahol * on 16 Dec 10 - Cached
  • I have long held that the greatest tragedy, among countless misfortunes that recur in the long and agonizing human story, is not when evil triumphs over good, or when oppression overcomes freedom, or even the wretched loss of ten billion potential might-have-beens. No, the most devastating defect in our character -- a trait that held us down ever since the caves -- is the very same twist in our natures that makes us such fine storytellers. I am talking about our incredible penchant for -- and creativity at -- self delusion and rationalization. The lengths that we all go to, in order to convince ourselves that we are the smart ones, virtuous and right... often in complete denial of blatant evidence to the contrary. It is the one magical act that all of us can easily perform, at near genius level.
  • thinkahol * on 16 Dec 10
     
    I have long held that the greatest tragedy, among countless misfortunes that recur in the long and agonizing human story, is not when evil triumphs over good, or when oppression overcomes freedom, or even the wretched loss of ten billion potential might-h
thinkahol *

Through The Wormhole - Is There A Creator? | Watch Free Documentary Online - 1 views

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Through The Wormhole - Is There A Creator? | Watch Free Documentary Online

shared by thinkahol * on 01 Mar 11 - No Cached
  • thinkahol * on 01 Mar 11
     
    It's perhaps the biggest, most controversial mystery in the cosmos. Did our Universe just come into being by random chance, or was it created by a God who nurtures and sustains all life? The latest science is showing that the four forces governing our universe are phenomenally finely tuned. So finely that it had led many to the conclusion that someone, or something, must have calibrated them; a belief further backed up by evidence that everything in our universe may emanate from one extraordinarily elegant and beautiful design known as the E8 Lie Group. While skeptics hold that these findings are neither conclusive nor evidence of a divine creator, some cutting edge physicists are already positing who this God is: an alien gamester who's created our world as the ultimate SIM game for his own amusement. It's an answer as compelling as it is disconcerting.
thinkahol *

What Conservatives Really Want - 0 views

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What Conservatives Really Want George Lakoff

shared by thinkahol * on 22 Feb 11 - No Cached
  • thinkahol * on 22 Feb 11
     
    'Deficits can be addressed by raising revenue, plugging tax loopholes, putting people to work, and developing the economy long-term in all the ways the President has discussed. But deficits are not what really matters to conservatives. Conservatives really want to change the basis of American life, 
thinkahol *

The Plutocrat's Coup d'Etat, Their Republican Allies and Their Democratic Enablers | Co... - 0 views

www.commondreams.org/...25-1

The Plutocrat's Coup d'Etat Their Republican Allies and Democratic Enablers | Common Dreams

shared by thinkahol * on 03 Mar 11 - No Cached
  • thinkahol * on 03 Mar 11
     
    For thirty years, now, Republicans have been yammering about small government, deficits, the glories of the free market, and the incompetence and wastefulness of government. It's all been a big lie, part of a well funded and cleverly executed coup d'etat, designed to enable the ultra rich and corporations to literally take power out of the hands of government and money out of the pockets of individual citizens.
thinkahol *

Boff Whalley: 'In defence of anarchy' - UK Politics, UK - The Independent - 0 views

www.independent.co.uk/...efence-of-anarchy-2336159.html

Boff Whalley: 'In defence of anarchy' - UK Politics The Independent

shared by thinkahol * on 13 Aug 11 - No Cached
  • thinkahol * on 13 Aug 11
     
    It's the catch-all term that's being used to describe this week's riots. But is this really anarchy? Not even close, says Chumbawumba's Boff Whalley, a self-professed anarchist
thinkahol *

‪Quantum Computers and Parallel Universes‬‏ - YouTube - 1 views

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‪Quantum Computers and Parallel Universes‬‏ - YouTube

shared by thinkahol * on 31 Jul 11 - No Cached
  • thinkahol * on 31 Jul 11
     
    Complete video at: http://fora.tv/2009/05/23/Marcus_Chown_in_Conversation_with_Fred_Watson Marcus Chown, author of Quantum Theory Cannot Hurt You: A Guide to the Universe, discusses the mechanics behind quantum computers, explaining that they function by having atoms exist in multiple places at once. He predicts that quantum computers will be produced within 20 years. ----- The two towering achievements of modern physics are quantum theory and Einsteins general theory of relativity. Together, they explain virtually everything about the world in which we live. But almost a century after their advent, most people havent the slightest clue what either is about. Radio astronomer, award-winning writer and broadcaster Marcus Chown talks to fellow stargazer Fred Watson about his book Quantum Theory Cannot Hurt You. - Australian Broadcasting Corporation Marcus Chown is an award-winning writer and broadcaster. Formerly a radio astronomer at the California Institute of Technology, he is now cosmology consultant of the weekly science magazine New Scientist. The Magic Furnace, Marcus' second book, was chosen in Japan as one of the Books of the Year by Asahi Shimbun. In the UK, the Daily Mail called it "a dizzy page-turner with all the narrative devices you'd expect to find in Harry Potter". His latest book is called Quantum Theory Cannot Hurt You.
thinkahol *

Education is Ignorance, by Noam Chomsky (Excerpted from Class Warfare) - 0 views

www.chomsky.info/...warfare02.htm

Education is Ignorance by Noam Chomsky (Excerpted from Class Warfare)

shared by thinkahol * on 27 Apr 11 - Cached
  • thinkahol * on 27 Apr 11
     
    I didn't do any research at all on Smith. I just read him. There's no research. Just read it. He's pre-capitalist, a figure of the Enlightenment. What we would call capitalism he despised. People read snippets of Adam Smith, the few phrases they teach in school. Everybody reads the first paragraph of The Wealth of Nations where he talks about how wonderful the division of labor is. But not many people get to the point hundreds of pages later, where he says that division of labor will destroy human beings and turn people into creatures as stupid and ignorant as it is possible for a human being to be. And therefore in any civilized society the government is going to have to take some measures to prevent division of labor from proceeding to its limits.
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