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tongoscar

On the frontline of the climate emergency, Bangladesh adapts | World news | The Guardian - 0 views

  • Bangladesh is one of dozens of countries on the frontline of the climate emergency. Here global heating is no theoretical calamity of the future, but a very real, present danger.By 2050, it is predicted that one in seven people in the country will be displaced by climate breakdown. The sea level is projected to rise by 50cm over this time period and Bangladesh may lose approximately 11% of its land. Deadly storms are usually a question of when, not if.
  • In the scorching farmlands of south-west Bangladesh, a single coconut tree stands as a barometer of climate change.
  • For example, Mondal says that where once his peers would farm mainly rice, now they have taken to fishing. They use floating cages, allowing fish to breed in a secure area. Also, if water levels rise, the cages will too, so flooding is less of an issue.“About 20 to 30 years ago there would be a minimum of two crops per farming family but now because of waterlogging we have no more than one,” he says. Each cage is owned by one home and yields about 15,000 taka (£135) in additional income for the families a year. It’s also a consistent source of food, which could be vital if natural disaster hits. “In the last two years there was not too much rain but two years ago we were flooded,” Mondal says. “We worry about the future. If there is heavy rainfall the water could remain logged for a long period of time and we would have to take shelter on main road. We would stay there with our remaining belongings.”
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  • The cages are made using cheap materials. Bamboo poles form an outer frame that can float and is covered in netting. They have a top cover to prevent fish jumping and escaping, or being caught by birds. With a capacity of one cubic metre, they hold up to 300 fish at a time. These cages are used for two growing seasons each year.
  • Despite efforts to improve the situation, Bangladesh remains at the mercy of sharp changes in weather patterns. Deep uncertainty persists for millions, even if these newfound techniques are helped to mitigate environmental impact.
manhefnawi

Opinion | Does Math Make You Smarter? - The New York Times - 0 views

  • Various studies point to the conclusion that subjecting the mind to formal discipline — as when studying geometry or Latin — does not, in general, engender a broad transfer of learning. There is no sweeping increase of a general capacity for tasks like writing a speech or balancing a checkbook.
  • Many reasons have been advanced for this poor showing, including the lack of relevance of such an abstract exercise to people’s daily lives.
  • Most people reflexively eliminate the cards not explicitly specified in the rule (the F and the 2) and then continue with slower, more analytic processing only for the E and the 5. In this, they rely on an initial snap judgment about superficial similarity, a tendency that some scholars speculate evolved in humans because in most real-world contexts, quickly detecting such similarities is a good strategy for survival.
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  • I propose we start to teach the Wason selection task in mathematics courses at the high-school level and higher. The puzzle captures so much that is essential to mathematics: the nuts and bolts of inference, the difficulty of absorbing abstract concepts when removed from the context of real-world experience, the importance of a slow, deliberative cogitative process and the pitfalls of instant intuitive judgments.
katherineharron

Trump pursues his political obsessions as stark 100,000 coronavirus deaths landmark loo... - 0 views

  • Sometime in the next few days, the 100,000th American will succumb to Covid-19 in a pandemic that President Donald Trump once predicted would just "miraculously" disappear.
  • In his most politically significant maneuver, he heaped intense pressure on North Carolina's Democratic governor to permit a normal, crowded Republican National Convention, despite fears such a mass gathering could seed virus hot spots. Trump warned he could pull the huge money-earner out of Charlotte, which was picked to play host in August.
  • And he indulged his preoccupations on his tax returns, Hillary Clinton, Fox News, slanders against MSNBC host Joe Scarborough, the Russia investigation, Joe Biden's mental health, former Attorney General Jeff Sessions, mail-in voting in November and highlighted dangerous and unproven Covid-19 therapies promoted on conservative media he has tested himself.
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  • "For as long as we have citizens willing to follow their example, to carry on their burden, to continue their legacy, then America's cause will never fail and American freedom will never, ever die."
  • But that doesn't mean it isn't jarring, as the most wrenching moment so far approaches in the nation's battle against a pandemic that while ebbing in terms of total deaths is trending up in 18 states, is steady in 22 and easing in 10 more. More than 98,000 people in the US have now died from the coronavirus and more than 1.6 million have been infected. More than 30 million Americans have lost their jobs and the unemployment rate is approaching Great Depression levels.
  • There was little evidence of a deeper meaning to his presidency at this stage than personal and political grievances.
  • No White House could have been fully prepared for the disaster and subsequent economic hollowing of this year's pandemic
  • Trump spent much of Memorial Day, fulminating against Cooper, complaining that the North Carolina governor was "unable to guarantee" the arena for the convention in August can be filled to capacity. The President is determined to deploy the full pageantry of convention season to portray a nation and economy in the full throes of what he calls a "transition to greatness."
  • Yet such a spectacle as the Republican convention seems utterly incongruous with real-world events. Sports teams that use such arenas are expecting to play without fans for at least months in a bio-secure environment. The prospect of thousands of delegates pouring into convention cities from all over the country, including coronavirus hotspots, is a huge headache for organizers.
  • "In other words, we would be spending millions of dollars building the Arena to a very high standard without even knowing if the Democrat Governor would allow the Republican Party to fully occupy the space."
  • It was not immediately clear whether Trump and the Republican National Committee are serious about pulling the convention from Charlotte.
  • Trump has used federal resources multiple times to fly to his resorts and golf courses. Trump's two rounds this weekend struck critics as inappropriate during a national crisis and on a weekend when American remembers its war dead.
  • "Nearly 100,000 lives have been lost, and tens of millions are out of work. Meanwhile, the president spent his day golfing," Biden wrote in a tweet accompanying an online ad Saturday.
  • Trump may not come under such criticism had he not been so dismissive of Obama's afternoons on the golf course -- and saying he wouldn't have time to play golf if he was elected president.
tongoscar

Cathay Pacific to halt Hong Kong-Israel flights amid coronavirus fears - The Jerusalem ... - 0 views

  • Cathay Pacific said it was halting flights between Hong Kong’s Chek Lap Kok International Airport and Tel Aviv’s Ben-Gurion Airport on Wednesday, citing measures imposed by the Israeli Ministry of Health to counter the novel coronavirus outbreak.
  • The airline cited measures imposed by the Health Ministry as the reason for the cancellation of flights.
  • “The company will assist passengers affected by the flight cancellations by finding suitable arrangements,”
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  • Since the start of the outbreak, the airline has been hit hard by travel restrictions and plunging demand. Inbound passenger traffic to Hong Kong in January 2020 decreased 40% compared to January 2019, according to figures published on Monday. In late January, Cathay Pacific and subsidiary Cathay Dragon said it would halve the capacity of flights to and from mainland China until the end of March.
katherineharron

The US was once the uncontested world leader in science and engineering. That's changed... - 0 views

  • he United States was once the dominant, global leader in science and engineering, but that ranking has dropped as other countries invest in research and development, according to a new report.
  • The findings were presented this week in the State of US Science and Engineering 2020 report, compiled and published by the National Science Board and the National Science Foundation. The report is published every two years and submitted to Congress."Our latest report shows the continued spread of [science and engineering] capacity across the globe, which is good for humanity because science is not a zero-sum game," said Diane Souvaine, National Science Board chair, in a statement. "However, it also means that where once the US was the uncontested leader in S&E, we now are playing a less-dominant role in many areas."
  • "Federal support of basic research drives innovation. Only the federal government can make a strategic, long-term commitment to creating new knowledge that [could] to lead to new or improved technologies, goods or services," said Julia Phillips, chair of the National Science Board's science and engineering policy committee. "Basic research is the 'seed corn' of our US S&E enterprise, a global competitive advantage, and the starting point for much of our GDP growth since World War II."
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  • "The United States has seen its relative share of global S&T [science and technology] activity flatten or shrink, even as its absolute activity levels kept rising," the authors wrote in the report. "As more countries around the world develop R&D and human capital infrastructure to sustain and compete in a knowledge-oriented economy, the United States is playing a less dominant role in many areas of S&E [science and engineering] activity."
  • "Research is now a truly global enterprise. Opportunities are everywhere and humanity's collective knowledge is growing exponentially," Souvaine said. "To remain a leader, we need to tap into our American 'can do' spirit and recommit to strong partnerships among government, universities and industry that have been the hallmarks of our success. I believe we should react with excitement, not fear, because we are well positioned to compete, collaborate and thrive."
katherineharron

Supreme Court says states can bar insanity defenses - CNNPolitics - 0 views

  • The Supreme Court on Monday ruled against a Kansas man who argued his constitutional rights were violated when the state refused to allow him to bring an insanity defense.
  • Under the law in Kansas, a defendant can argue mental illness only to prove that he did not intend to commit the crime. Otherwise, mental illness cannot be used as a defense. Four other states have also abolished an insanity defense.
  • "Today's decision leaves much, if not most, of the scope of insanity defenses to individual states," said Steve Vladeck, CNN Supreme Court analyst and professor at the University of Texas School of Law.
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  • "Kansas is one of only five states that has all-but abolished the defense -- a step that the majority upheld today. But the most important implication of the decision may be in opening the door to additional states that want to follow suit," he said.
  • Kagan stressed that Kansas law allows a defendant to "present psychiatric and other evidence of mental illness" through testimony to prove that "he had no intent to kill" to defend himself against a criminal charge."The defendant can use that evidence to show that his illness left him without cognitive capacity to form the requisite intent," she said. And, she said, Kansas permits a defendant to offer whatever mental health evidence he "deems relevant at sentencing."
Javier E

Opinion | Richard Powers on What We Can Learn From Trees - The New York Times - 0 views

  • Theo and Robin have a nightly ritual where they say a prayer that Alyssa, the deceased wife and mother, taught them: May all sentient beings be free from needless suffering. That prayer itself comes from the four immeasurables in the Buddhist tradition.
  • When we enter into or recover this sense of kinship that was absolutely fundamental to so many indigenous cultures everywhere around the world at many, many different points in history, that there is no radical break between us and our kin, that even consciousness is shared, to some degree and to a large degree, with a lot of other creatures, then death stops seeming like the enemy and it starts seeming like one of the most ingenious kinds of design for keeping evolution circulating and keeping the experiment running and recombining.
  • Look, I’m 64 years old. I can remember sitting in psychology class as an undergraduate and having my professor declare that no, of course animals don’t have emotions because they don’t have an internal life. They don’t have conscious awareness. And so what looks to you like your dog being extremely happy or being extremely guilty, which dogs do so beautifully, is just your projection, your anthropomorphizing of those other creatures. And this prohibition against anthropomorphism created an artificial gulf between even those animals that are ridiculously near of kin to us, genetically.
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  • I don’t know if that sounds too complicated. But the point is, it’s not just giving up domination. It’s giving up this sense of separateness in favor of a sense of kinship. And those people who do often wonder how they failed to see how much continuity there is in the more-than-human world with the human world.
  • to go from terror into being and into that sense that the experiment is sacred, not this one outcome of the experiment, is to immediately transform the way that you think even about very fundamental social and economic and cultural things. If the experiment is sacred, how can we possibly justify our food systems, for instance?
  • when I first went to the Smokies and hiked up into the old growth in the Southern Appalachians, it was like somebody threw a switch. There was some odd filter that had just been removed, and the world sounded different and smelled different.
  • richard powersYeah. In human exceptionalism, we may be completely aware of evolutionary continuity. We may understand that we have a literal kinship with the rest of creation, that all life on Earth employs the same genetic code, that there is a very small core of core genes and core proteins that is shared across all the kingdoms and phyla of life. But conceptually, we still have this demented idea that somehow consciousness creates a sanctity and a separation that almost nullifies the continuous elements of evolution and biology that we’ve come to understand.
  • if we want to begin this process of rehabilitation and transformation of consciousness that we are going to need in order to become part of the living Earth, it is going to be other kinds of minds that give us that clarity and strength and diversity and alternative way of thinking that could free us from this stranglehold of thought that looks only to the maximizing return on investment in very leverageable ways.
  • richard powersIt amazed me to get to the end of the first draft of “Bewilderment” and to realize how much Buddhism was in the book, from the simplest things.
  • I think there is nothing more science inflected than being out in the living world and the more-than-human world and trying to understand what’s happening.
  • And of course, we can combine this with what we were talking about earlier with death. If we see all of evolution as somehow leading up to us, all of human, cultural evolution leading up to neoliberalism and here we are just busily trying to accumulate and make meaning for ourselves, death becomes the enemy.
  • And you’re making the point in different ways throughout the book that it is the minds we think of as unusual, that we would diagnose as having some kind of problem or dysfunction that are, in some cases, are the only ones responding to the moment in the most common sense way it deserves. It is almost everybody else’s brain that has been broken.
  • it isn’t surprising. If you think of the characteristics of this dominant culture that we’ve been talking about — the fixation on control, the fixation on mastery, the fixation on management and accumulation and the resistance of decay — it isn’t surprising that that culture is also threatened by difference and divergence. It seeks out old, stable hierarchies — clear hierarchies — of control, and anything that’s not quite exploitable or leverageable in the way that the normal is terrifying and threatening.
  • And the more I looked for it, the more it pervaded the book.
  • ezra kleinI’ve heard you say that it has changed the way you measure a good day. Can you tell me about that?richard powersThat’s true.I suppose when I was still enthralled to commodity-mediated individualist market-driven human exceptionalism — we need a single word for this
  • And since moving to the Smokies and since publishing “The Overstory,” my days have been entirely inverted. I wake up, I go to the window, and I look outside. Or I step out onto the deck — if I haven’t been sleeping on the deck, which I try to do as much as I can in the course of the year — and see what’s in the air, gauge the temperature and the humidity and the wind and see what season it is and ask myself, you know, what’s happening out there now at 1,700 feet or 4,000 feet or 5,000 feet.
  • let me talk specifically about the work of a scientist who has herself just recently published a book. It’s Dr. Suzanne Simard, and the book is “Finding the Mother Tree.” Simard has been instrumental in a revolution in our way of thinking about what’s happening underground at the root level in a forest.
  • it was a moving moment for me, as an easterner, to stand up there and to say, this is what an eastern forest looks like. This is what a healthy, fully-functioning forest looks like. And I’m 56 years old, and I’d never seen it.
  • the other topics of that culture tend to circle back around these sorts of trends, human fascinations, ways of magnifying our throw weight and our ability and removing the last constraints to our desires and, in particular, to eliminate the single greatest enemy of meaning in the culture of the technological sublime that is, itself, such a strong instance of the culture of human separatism and commodity-mediated individualist capitalism— that is to say, the removal of death.
  • Why is it that we have known about the crisis of species extinction for at least half a century and longer? And I mean the lay public, not just scientists. But why has this been general knowledge for a long time without public will demanding some kind of action or change
  • And when you make kinship beyond yourself, your sense of meaning gravitates outwards into that reciprocal relationship, into that interdependence. And you know, it’s a little bit like scales falling off your eyes. When you do turn that corner, all of the sources of anxiety that are so present and so deeply internalized become much more identifiable. And my own sense of hope and fear gets a much larger frame of reference to operate in.
  • I think, for most of my life, until I did kind of wake up to forests and to trees, I shared — without really understanding this as a kind of concession or a kind of subscription — I did share this cultural consensus that meaning is a private thing that we do for ourselves and by ourselves and that our kind of general sense of the discoveries of the 19th and 20th century have left us feeling a bit unsponsored and adrift beyond the accident of human existence.
  • The largest single influence on any human being’s mode of thought is other human beings. So if you are surrounded by lots of terrified but wishful-thinking people who want to believe that somehow the cavalry is going to come at the last minute and that we don’t really have to look inwards and change our belief in where meaning comes from, that we will somehow be able to get over the finish line with all our stuff and that we’ll avert this disaster, as we have other kinds of disasters in the past.
  • I think what was happening to me at that time, as I was turning outward and starting to take the non-human world seriously, is my sense of meaning was shifting from something that was entirely about me and authored by me outward into this more collaborative, reciprocal, interdependent, exterior place that involved not just me but all of these other ways of being that I could make kinship with.
  • And I think I was right along with that sense that somehow we are a thing apart. We can make purpose and make meaning completely arbitrarily. It consists mostly of trying to be more in yourself, of accumulating in one form or another.
  • I can’t really be out for more than two or three miles before my head just fills with associations and ideas and scenes and character sketches. And I usually have to rush back home to keep it all in my head long enough to get it down on paper.
  • for my journey, the way to characterize this transition is from being fascinated with technologies of mastery and control and what they’re doing to us as human beings, how they’re changing what the capacities and affordances of humanity are and how we narrate ourselves, to being fascinated with technologies and sciences of interdependence and cooperation, of those sciences that increase our sense of kinship and being one of many, many neighbors.
  • And that’s an almost impossible persuasion to rouse yourself from if you don’t have allies. And I think the one hopeful thing about the present is the number of people trying to challenge that consensual understanding and break away into a new way of looking at human standing is growing.
  • And when you do subscribe to a culture like that and you are confronted with the reality of your own mortality, as I was when I was living in Stanford, that sense of stockpiling personal meaning starts to feel a little bit pointless.
  • And I just head out. I head out based on what the day has to offer. And to have that come first has really changed not only how I write, but what I’ve been writing. And I think it really shows in “Bewilderment.” It’s a totally different kind of book from my previous 12.
  • the marvelous thing about the work, which continues to get more sophisticated and continues to turn up newer and newer astonishments, is that there was odd kind of reciprocal interdependence and cooperation across the species barrier, that Douglas firs and birches were actually involved in these sharing back and forth of essential nutrients. And that’s a whole new way of looking at forest.
  • she began to see that the forests were actually wired up in very complex and identifiable ways and that there was an enormous system of resource sharing going on underground, that trees were sharing not only sugars and the hydrocarbons necessary for survival, but also secondary metabolites. And these were being passed back and forth, both symbiotically between the trees and the fungi, but also across the network to other trees so that there were actually trees in wired up, fungally-connected forests where large, dominant, healthy trees were subsidizing, as it were, trees that were injured or not in favorable positions or damaged in some way or just failing to thrive.
  • so when I was still pretty much a card-carrying member of that culture, I had this sense that to become a better person and to get ahead and to really make more of myself, I had to be as productive as possible. And that meant waking up every morning and getting 1,000 words that I was proud of. And it’s interesting that I would even settle on a quantitative target. That’s very typical for that kind of mindset that I’m talking about — 1,000 words and then you’re free, and then you can do what you want with the day.
  • there will be a threshold, as there have been for these other great social transformations that we’ve witnessed in the last couple of decades where somehow it goes from an outsider position to absolutely mainstream and common sense.
  • I am persuaded by those scholars who have showed the degree to which the concept of nature is itself an artificial construction that’s born of cultures of human separatism. I believe that everything that life does is part of the living enterprise, and that includes the construction of cities. And there is no question at all the warning that you just gave about nostalgia creating a false binary between the built world and the true natural world is itself a form of cultural isolation.
  • Religion is a technology to discipline, to discipline certain parts of the human impulse. A lot of the book revolves around the decoded neurofeedback machine, which is a very real literalization of a technology, of changing the way we think
  • one of the things I think that we have to take seriously is that we have created technologies to supercharge some parts of our natural impulse, the capitalism I think should be understood as a technology to supercharge the growth impulse, and it creates some wonders out of that and some horrors out of that.
  • richard powersSure. I base my machine on existing technology. Decoded neurofeedback is a kind of nascent field of exploration. You can read about it; it’s been publishing results for a decade. I first came across it in 2013. It involves using fMRI to record the brain activity of a human being who is learning a process, interacting with an object or engaged in a certain emotional state. That neural activity is recorded and stored as a data structure. A second subsequent human being is then also scanned in real time and fed kinds of feedback based on their own internal neural activity as determined by a kind of software analysis of their fMRI data structures.
  • And they are queued little by little to approximate, to learn how to approximate, the recorded states of the original subject. When I first read about this, I did get a little bit of a revelation. I did feel my skin pucker and think, if pushed far enough, this would be something like a telepathy conduit. It would be a first big step in answering that age-old question of what does it feel like to be something other than we are
  • in the book I simply take that basic concept and extend it, juke it up a little bit, blur the line between what the reader might think is possible right now and what they might wonder about, and maybe even introduce possibilities for this empathetic transference
  • ezra kleinOne thing I loved about the role this played in the book is that it’s highlighting its inverse. So a reader might look at this and say, wow, wouldn’t that be cool if we had a machine that could in real time change how we think and change our neural pathways and change our mental state in a particular direction? But of course, all of society is that machine,
  • Robin and Theo are in an airport. And you’ve got TVs everywhere playing the news which is to say playing a constant loop of outrage, and disaster, and calamity. And Robbie, who’s going through these neural feedback sessions during this period, turns to his dad and says, “Dad, you know how the training’s rewiring my brain? This is what is rewiring everybody else.”
  • ezra kleinI think Marshall McLuhan knew it all. I really do. Not exactly what it would look like, but his view and Postman’s view that we are creating a digital global nervous system is a way they put it, it was exactly right. A nervous system, it was such the exact right metaphor.
  • the great insight of McLuhan, to me, what now gets called the medium is the message is this idea that the way media acts upon us is not in the content it delivers. The point of Twitter is not the link that you click or even the tweet that you read; it is that the nature and structure of the Twitter system itself begins to act on your system, and you become more like it.If you watch a lot of TV, you become more like TV. If you watch a lot of Twitter, you become more like Twitter, Facebook more like Facebook. Your identities become more important to you — that the content is distraction from the medium, and the medium changes you
  • it is happening to all of us in ways that at least we are not engaging in intentionally, not at that level of how do we want to be transformed.
  • richard powersI believe that the digital neural system is now so comprehensive that the idea that you could escape it somewhere, certainly not in the Smokies, even more remotely, I think, becomes more and more laughable. Yeah, and to build on this idea of the medium being the message, not the way in which we become more like the forms and affordances of the medium is that we begin to expect that those affordances, the method in which those media are used, the physiological dependencies and castes of behavior and thought that are required to operate them and interact with them are actual — that they’re real somehow, and that we just take them into human nature and say no, this is what we’ve always wanted and we’ve simply been able to become more like our true selves.
  • Well, the warpage in our sense of time, the warpage in our sense of place, are profound. The ways in which digital feedback and the affordances of social media and all the rest have changed our expectations with regard to what we need to concentrate on, what we need to learn for ourselves, are changing profoundly.
  • If you look far enough back, you can find Socrates expressing great anxiety and suspicion about the ways in which writing is going to transform the human brain and human expectation. He was worried that somehow it was going to ruin our memories. Well, it did up to a point — nothing like the way the digital technologies have ruined our memories.
  • my tradition is Jewish, the Sabbath is a technology, is a technology to create a different relationship between the human being, and time, and growth, and productive society than you would have without the Sabbath which is framed in terms of godliness but is also a way of creating separation from the other impulses of the weak.
  • Governments are a technology, monogamy is a technology, a religiously driven technology, but now one that is culturally driven. And these things do good and they do bad. I’m not making an argument for any one of them in particular. But the idea that we would need to invent something wholly new to come up with a way to change the way human beings act is ridiculous
  • My view of the story of this era is that capitalism was one of many forces, and it has become, in many societies, functionally the only one that it was in relationship with religion, it was in relationship with more rooted communities.
  • it has become not just an economic system but a belief system, and it’s a little bit untrammeled. I’m not an anti-capitalist person, but I believe it needs countervailing forces. And my basic view is that it doesn’t have them anymore.
  • the book does introduce this kind of fable, this kind of thought experiment about the way the affordances that a new and slightly stronger technology of empathy might deflect. First of all, the story of a little boy and then the story of his father who’s scrambling to be a responsible single parent. And then, beyond that, the community of people who hear about this boy and become fascinated with him as a narrative, which again ripples outward through these digital technologies in ways that can’t be controlled or whose consequences can be foreseen.
  • I’ve talked about it before is something I’ve said is that I think a push against, functionally, materialism and want is an important weight in our society that we need. And when people say it is the way we’ll deal with climate change in the three to five year time frame, I become much more skeptical because to the point of things like the technology you have in the book with neural feedback, I do think one of the questions you have to ask is, socially and culturally, how do you move people’s minds so you can then move their politics?
  • You’re going to need something, it seems to me, outside of politics, that changes humans’ sense of themselves more fundamentally. And that takes a minute at the scale of billions.
  • richard powersWell, you are correct. And I don’t think it’s giving away any great reveal in the book to say that a reader who gets far enough into the story probably has this moment of recursive awareness where they, he or she comes to understand that what Robin is doing in this gradual training on the cast of mind of some other person is precisely what they’re doing in the act of reading the novel “Bewilderment” — by living this act of active empathy for these two characters, they are undergoing their own kind of neurofeedback.
  • The more we understand about the complexities of living systems, of organisms and the evolution of organisms, the more capable it is to feel a kind of spiritual awe. And that certainly makes it easier to have reverence for the experiment beyond me and beyond my species. I don’t think those are incommensurable or incompatible ways of knowing the world. In fact, I think to invoke one last time that Buddhist precept of interbeing, I think there is a kind of interbeing between the desire, the true selfless desire to understand the world out there through presence, care, measurement, attention, reproduction of experiment and the desire to have a spiritual affinity and shared fate with the world out there. They’re really the same project.
  • richard powersWell, sure. If we turn back to the new forestry again and researchers like Suzanne Simard who were showing the literal interconnectivity across species boundaries and the cooperation of resource sharing between different species in a forest, that is rigorous science, rigorous reproducible science. And it does participate in that central principle of practice, or collection of practices, which always requires the renunciation of personal wish and ego and prior belief in favor of empirical reproduction.
  • I’ve begun to see people beginning to build out of the humbling sciences a worldview that seems quite spiritual. And as you’re somebody who seems to me to have done that and it has changed your life, would you reflect on that a bit?
  • So much of the book is about the possibility of life beyond Earth. Tell me a bit about the role that’s playing. Why did you make the possibility of alien life in the way it might look and feel and evolve and act so central in a book about protecting and cherishing life here?
  • richard powersI’m glad that we’re slipping this in at the end because yes this framing of the book around this question of are we alone or does the universe want life it’s really important. Theo, Robin’s father, is an astrobiologist.
  • Imagine that everything happens just right so that every square inch of this place is colonized by new forms of experiments, new kinds of life. And the father trying to entertain his son with the story of this remarkable place in the sun just stopping him and saying, Dad, come on, that’s asking too much. Get real, that’s science fiction. That’s the vision that I had when I finished the book, an absolutely limitless sense of just how lucky we’ve had it here.
  • one thing I kept thinking about that didn’t make it into the final book but exists as a kind of parallel story in my own head is the father and son on some very distant planet in some very distant star, many light years from here, playing that same game. And the father saying, OK, now imagine a world that’s just the right size, and it has plate tectonics, and it has water, and it has a nearby moon to stabilize its rotation, and it has incredible security and safety from asteroids because of other large planets in the solar system.
  • they make this journey across the universe through all kinds of incubators, all kinds of petri dishes for life and the possibilities of life. And rather than answer the question — so where is everybody? — it keeps deferring the question, it keeps making that question more subtle and stranger
  • For the purposes of the book, Robin, who desperately believes in the sanctity of life beyond himself, begs his father for these nighttime, bedtime stories, and Theo gives him easy travel to other planets. Father and son going to a new planet based on the kinds of planets that Theo’s science is turning up and asking this question, what would life look like if it was able to get started here?
Javier E

On the Shortness of Life 2.0 - by Peter Juul - The Liberal Patriot - 0 views

  • It’s a deft and eclectic synthesis of ancient and modern thinking about how humanity can come to terms with our limited time on Earth – the title derives from the length of the average human lifespan – ranging intellectually from ancient Greek and Roman philosophers like Seneca to modern-day Buddhist and existentialist thinkers. Stuffed with valuable and practical insights on life and how we use – or misuse – it, Four Thousand Weeks is an impressive and compact volume well worth the time and attention of even the most casual readers.
  • As Burkeman notes, our preoccupation with productivity allows us to evade “the anxiety that might arise if we were to ask ourselves whether we’re on the right path.” The end result is a lot of dedicated and talented people in politics and policy burning themselves out for no discernable or meaningful purpose.
  • Then there’s social media, defined by Burkeman as “a machine for misusing your life.” Social media platforms like Twitter and Facebook don’t just distract us from more important matters, he argues, “they change how we’re defining ‘important matters’ in the first place.”
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  • Social media also amounts to “a machine for getting you to care about too many things, even if they’re each indisputably worthwhile.” Hence the urge to depict every policy problem as an urgent if not existential crisis
  • social media has turned all of us into “angrier, less empathetic, more anxious or more numbed out” versions of ourselves.
  • Finally, our political and policy debates tend towards what Burkeman calls “paralyzing grandiosity” – the false notion that in the face of problems like climate change, economic inequality, and ongoing threats to democracy “only the most revolutionary, world-transforming causes are worth fighting for.” It’s a sentiment that derives from and reinforces catastrophism and absolutism as ways of thinking about politics and policy
  • That sentiment also often results in impotent impatience, which in turn leads to frustration, anger, and cynicism when things don’t turn out exactly as we’ve hoped. But it also allows us to avoid hard choices required in order to pull together the political coalitions necessary to effect actual change.
  • Four Thousand Weeks is filled to the brim with practical advice
  • Embrace “radical incrementalism.”
  • Burkeman suggests we find some hobby we enjoy for its own sake, not because there’s some benefit we think we can derive from it
  • Take a break
  • rest for rest’s sake, “to spend some of our time, that is, on activities in which the only thing we’re trying to get from them is the doing itself.”
  • we should cultivate the patience to see our goals through step-by-step over the long term. We’ve got to resist the need for speed and desire for rapid resolution of problems, letting them instead take the time they take.
  • “To make a difference,” Burkeman argues, “you must focus your finite capacity for care.”
  • “Consolidate your caring” and think small.
  • it’s perfectly fine to dedicate your time to a limited subset of issues that you care deeply about. We’re only mortal, and as Burkeman points out it’s important to “consciously pick your battles in charity, activism, and politics.”
  • our lives are just as meaningful and worthwhile if we spend our time “on, say caring for an elderly relative with dementia or volunteering at the local community garden” as they are if we’re up to our eyeballs in the minutiae of politics and policy. What matters is that we make things slightly better with our contributions and actions
  • once we give up on the illusion of perfection, Burkeman observes, we “get to roll up [our] sleeves and start work on what’s gloriously possible instead.”
Javier E

Technopoly-Chs. 4.5--The Broken Defenses - 0 views

  • r ~~~-~st of us. There is almo-~t-n~ ~ wheth;~~ct~~l or imag'l ined, that will surprise us for very long, since we have no comprehensive and consistent picture of the world that would [ make the fact appear as an unacceptable contradiction.
  • The belief system of a tool-using culture is rather like a brand-new deck of cards. Whether it is a culture of technological simplicity or sophistication, there always exists a more or less comprehensive, ordered world-view, resting on a set of metaphysical or theological assumptions. Ordinary men and women might not clearly grasp how the harsh realities of their lives fit into the grand and benevolent design of the universe, but they have no doubt that there is such a design, and their priests and shamans are well able, by deduction from a handful of principles, to make it, if not wholly rational, at least coherent.
  • From the early seventeenth century, when Western culture u~ertook to reorganize itself to accommodate the printing press, until the mid-nineteenth century, no significant technologies were introduced that altered l-he form, volume, or speed of . in~. As a consequence, Western culture had more than two hundred years to accustom itself to the new information conditions created by the press.
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  • That is eseecial1y the case with technical facts.
  • as incomprehensible problems mount, as the con- ~ cept of progress fades, as meaning itself becomes suspect, the T echnopolist stands firm in believing that what the world needs is yet more information. It is like the joke about the man who , complains that the food he is being served in a restaurant is \ inedibleand also that the_ portions are too small
  • The faith of those who believed in Progress was based on the assumption that one could discern a purpose to the human enterprise, even without the theological scaffolding that supported the Christian edifice of belief. Science and technology were the chief instruments of Progress, and · i.Lac_cumulation of reliable in orma on a out nature _1b_n, would bring ignorance, superstition, and suffering to an end.
  • In T ~chnopoly, we are driven to fill our lives with the quesUo "accesTinformation.
  • But the genie that came out of the bottle proclaiming that information was the new god of culture was a deceiver. It solved the problez:n of information scarcity, the disadvantages o_f wh~s~ious. But it gave no wami g_ahout the dan_gers of information7rttn,
  • !:ion of what is called a_ curriculum was a logical step toward 1./ organizing, limiting, and discriminating among available sources of information. Schools became technocracy's first secular bureaucracies, structures for legitimizing some parts of the flow of infgrmatiQD and di"s.ci.e.diling other earts. School;;ere, in short, a ~eans of governing the ecology of information.
  • James Beniger's The <;antral Revolution, which is among the three or four most important books we have on the lb\b'ect of the relation of informe;ition to culture. In the next chapter, I have relied to a considerable degree on The Control Revolution in my discussion of the breakdown of the control mechanisms,
  • most of the methods by which technocracies. have hoped to keep information from running amok are now dysfunctional. Indeed, one_ ~_i!)!_.Q.L.de£ining_a.I..em Q~ oly is to say that its inf_o_fmation immu is inoperable.
  • Very early ~n, tt..w.as..understood that the printed book had er ate.cl-a ir::ifo · · on crisis and that . =somet ing needed to be done to aintain a measure of control.
  • it is why in _a TechnoE,.oly there can be no transcendent sense of purpose or meaning, no cultural coherence.
  • In - 1480, before the informati9n explosion, there were thirty-four schools in all of England. By 1660, there were 444, one school for every twelve square miles.
  • There were several reasons for the rapid growth of the common school, but none was more obvious than that it was a necessary response to the anxiefies and confusion aroused by information on the loose. The inven-
  • The milieu in which T echnopoly flourishes is one in which the tie between information and human purpose has been severed, i.e., inf~rmation appears indiscriminately, directed at no one in particular, in enormous volume and at high speeds; and disconnected from theory, meaning, or purpose.
  • Abetted ~~orm of ed~~on that in itself has been em _lie~any co~e~ent world-view, Technopoly deprives us of the social, p·olitical, historical, mefaphys1cal, logical, or spiritual bases for knowing what is beyond belief.
  • It developed new institutions, such as the school and representative government. It developed new conceptions of knowledge and intelligence, and a height-
  • ened respect for reason and privacy. It developed new forms of economic activity, such as mechanized production and corporate capitalism, and even gave articulate expression to the possibilities of a humane socialism.
  • There is not a single line written by Jefferson, Adams, Paine, Hamilton, or Franklin that does not take for granted that when information is made available to citizens they are capable of managing it. This is not to say that the Founding Fathers believed information could not be false, misleading, or irrelevant. But they believed that the marketplace of infonpation and ideas was sufficiently ordered so that citizens could make sense of what they read and heard and, through reason, judge ·its μsefulness to their lives. Jefferson's proposals for education, Paine'~ arguments for self-governance, Franklin's arrangements for community affairs assume coherent, commonly shared principles.that allow us to debate such questions as: What are the responsibilities of citizens? What is the nature of education? What constitutes human progress? What are the limitations of social structures?
  • New forms of public discourse came into being through newspapers, pamphlets, broadsides, and books.
  • It is no wonder that the eighteenth century gave us our standard of excellence in the use of reason, as exemplified in the work of Goethe, Voltaire, Diderot, Kant, Hume, Adam Smith, Edmund Burke, Vico, Edward Gibbon, and, of course, Jefferson, Madison, Franklin, Adams, Hamilton, and Thomas Paine.
  • I weight the list with America's "Founding Fathers" because technocratic-typographic America was the first nation ever to be argued into existence irLpr111t. Paine's Common Sense and The Rights of Man, Jefferson's Declaration of Independence, and the Federalist Papers were written and printed efforts to make the American experiment appear reasonable to the people, which to the eighteenth-century mind was both necessary and sufficient. To any people whose politics were the politics of the printed page, as Tocqueville said of America, reason and printr ing were inseparable.
  • The presumed close connection among information, reason, and usefulness began to lose its_ legitimacy toward the midnineteenth century with the invention of the telegraph. Prior to the telegraph, information could be moved only as fa~. as a train could travel: al5out thirty-five miles per hour. Prior to the telegraph, information was sought as part of the process of understanding and solvin articular roblems. Prior to the telegraph, informal-ion tended to be of local interest.
  • First Amendment to the United States Constitution stands as a monument to the ideolo_g~~ print. It says: "Congress shall make no law respecting the establishment of religion, or prohibiting the free exercise thereof; or abridging freedom of speech or of the press; or of the right of the people peaceably to assemble, and to petition the government for a redress of grievances." In these forty-five words we may find the fundamental values of the literate, reasoning_giind as fostered by the print revolution: a belief in privacy, individuality, intellectual freedom, open criticism, and ~.' adio .
  • telegraphy created the idea of context-free . 1 informatig_n::= that fs'~the idea that the value of information need ;;~t be ti~ to any function it might serve in social and political
  • decision-making and action. The telegraph made information into a commodity, a "thing" that could be bought and sold irrespective of its uses or meaning. 2
  • a new definition qf information came into being. Here was information that rejected the necessit ·of interco~nectedness, proceeded without conte~rgued for instancy against historic continuity, and offere · ascination· in place of corn !exit and cohe ence.
  • The potential of the telegraph to transform information into a commodity might never have been realized except for its artnershi with the enny ress, which was the first institution to grasp the significance of the annihilation of space and the saleability of irrelevant information.
  • the fourth stage of the information revolution occurred, broadcasting. And then the fifth, computer technology. Each of these brought with it new forms of information, unpre~edented amounts of it, and increased speeds
  • photography was invented at approximately the same time a~phy, and initiated the Ehi:rd stage of the information revolution. Daniel Boorstin has called it "the graphic revolution," bec~use the photograph and other ico~ogr~phs br~ on a massive intrusion of ima es into the symbolic environment:
  • The new imagery, with photography at its forefront, did not merely function as a supplement to language but tended to replace it as our dominant: means for construing, understanding~d testing reaj.ity.
  • ~ the beginning of the seventeenth century, an entirely new information environment had been created by_12rint
  • It is an improbable world. It is a world in which the idea of human progress, as Bacon ex~sed it, has been g~ by the idea of technological progress.
  • The aim is no_t to reduZe ignorance, r . supersti ion, and s ering but to accommodate ourselves to the requirements of new technologies.
  • echnopoly is a state of cttlture., It is also a st~te of mind. It consists in the deification of technology, which means that the culture seeks its authorization in te0,~logy, finds · .atisf~tions in technolo , and takes its orders from technolog-¥,
  • We proceed under ( the. assumption that information is our friend, believing that cultures may suffer grievously from a lack of information, which, of course, they do. It is only now beginning to be understood that cultures may also suffer grievously from infori mation glut, information without meaning, information without · .... control mechanisms.
  • Those who feel most comfortable in Technop.oJy are those who are convinced that technical progress is humanity's supreme achievement and the instrument by which our most profound dilemmas may be solved. They also believe that information is an unmixed blessing, which through its continued and uncontrolled production and dissemination offers increased freedom, creativity, and peace of mind.
  • Th_e relationship between information and the mechanisms ( for its control is fairly simple ~ec · ·ology increases the available supply of information. As the supply is increased, \ control mechanisms are strained. Additional control mech\ anisms ~re needed to cope with new information. When addi1 tional control mechanisms are themselves technical, they in tum I further increase the supply of information. When the supply of information is no longer controllable, a general breakdown in psychic tranquillity and social purpose occurs. Without defenses, people have no way of finding meaning in their experiences, lose their capacity to remember, and have difficulty imagining reasonable futures.
  • any decline in the force of i~~~ti'?n_s makes people vulnerable to information chaos. 1 To say that life is destabilized by weakened institutions is merely to say that information loses its use and therefore becomes a source of confu;~n rather than coherence.
  • T echnop_oly, then, is to say it is what h~pens to society when the defe~ainst informati;~ glut have broken down.
  • Soci~finstitufions sometimes do their work simply by denying people access to information, but principally by directing how much weight and, therefore, value one must give to information. Social institutions are concerned with the meaning of information and can be quite rigorous in enforcing standards of admission.
  • H is what happens when a culture, overcome by information generated by technology, tries to employ technology itself as a means of providing clear direction and humane purpose. The effort is mostly doomed to failure
  • although legal theory has been taxed to the limit by new information from diverse sources-biology, psychology, and sociology, among themthe rules governing relevance have remained fairly stable. This may account for Americans' overuse of the co~~-~~ as a mean; of finding cohe_!Til.<iAncl__s.tability. As other institutions become I unusabl~ mechanisms for the control of wanton information, the courts stand as a final arbiter of truth.
  • the school as a mechanism for information control. What its standards are can usually be found in, a curriculum or, with even more clarity, in a course catalogue. A college catalogue lists courses, subjects, and fields of study that, taken together, amount to a certified statement of what a serious student ought to think about.
  • The Republican Party represented the interests of the rich, who, by definition, had no concern for us.
  • More to the point, in what is omitted from a catalogue, we may learn what a serious student ought not to think about. A college catalogue, in other words, is a formal description of an information management program; it defines and categorizes knowledge, and in so doing systematically excludes, demeans, labels as trivial-i~ a word, disregards certain kinds of information.
  • In the West, the family as an institution for the management of nonbiological information began with the ascendance of print. As books on every conceivable subject become available, parent_~ were forced int°._the roles of guard-· ians'... protectors, nurturers, and arbiters of taste and rectitude. \ Their function was to define what it means to be a child by \ excluding from the family's domain information that would 1. undermine its purpose.
  • all_ theories are oversimplifications, or at least lead to oversimplification. The rule of law is an oversimplification. A curriculum is an oversimplification. So is a family's conception of a child. T~~t is the funt!ion _o._Ltheories-_ to o~~~~ip:lp}}_fy, and thus to assist believers in_ organiziDg, weighting, _ _an~_ excluding information. Therein lies the power of theories.
  • That the family can no longer do this is, I believe, obvious to everyone.
  • Th~-ir weakness is that precisely because they oversimplify, they are vulnerable to attack by new information. When there is too much information to _$_ustaJ12 -~,:Z}I theory, infoLm_a_ti.on._Q.~S<?~es essentially mea11iD_g!~s
  • The political party is another.
  • As a young man growing up in a Democratic-household, I was provided with clear instructions on what value to assign to political events and commentary.
  • The most imposing institutions for the control of information are religio!1 ~nd the st~J:f, .. They do their work in a somewhat more abstract way than do courts, schools, families, or political parties. The_y m?n~g~__Ji;1formation throug~ creation of mytJ:is and stories that express theories about funq1m1entaf question_s_:_ __ 10:_hy are we here, where have we come from, and where are we headed?
  • They followed logically from theory, which was, as I remember it, as follows: Because people need protection, they must align themselves with a political organization. The Democratic Party was entitled to our loyalty because it represented the social and economic interests of the working class, of which our family, relatives, and neighbors were members
  • the Bible also served as an information control mechanism, especially in the moral domain. The Bible gives manifold
  • any educational institution, if it is to function well in the mana~~nt of information, must have a theory about its purpose and meaning-'. .!n'!::!Sl. have the means to give clear expression to its_ theory, and must do so, to a large extent, by excluding information.
  • instructions on what one must do and must not do, as well as guidance on what language to avoid (on pain of committing blasphemy), what ideas to avoid (on pain of committing heresy), what symbols to avoid (on pain of committing idolatry). Necessarily but perhaps._ unfortunately, the Bible also explained how the world came into being in such literal detail that it could not accommodate new information produced by the telescope and subsequent technologies.
  • in observing God's laws, and the detailed requirements of their enactment, believers receive guidance about what books they should not read, about what plays and films they should not see, about what music they should not hear, about what subjects their children should not study, and so on. For strict fundamentalists of the Bible, the theory and what follows from it seal them off from unwanted information, and in that way their actions are invested with meaning, clarity, and, they believe, moral authority.
  • Those who reject the Bible's theory and who believe, let us say, in the theory of Science are also protected from unwanted information. Their theory, for example, instructs them to disregard information about astrology, dianetics, and creationism, which they usually label as medieval superstition or subjective opinion.
  • Their theory fails to give any guidance about moral information and, by definition, gives little weight to information that falls outside the constraints of science. Undeniably, fewer and fewer people are bound in any serious way to Biblical or other religious traditions as a source of compelling attention and authority, the result of which is that they make no f!lOral decisions, onl~_pradical ones. _This is still another way of defining Technopoly. The term is aptly used for a _culture whose av.~ilable theories do not offer guidance about what is acceptable informaHon in the moral domain.
  • thought-world that functions not only without a transcendent; narrative to provide moral underpinnings but also without strong social institutions to control the flood of information produced by technology.
  • In the r case of the United States, the great eighteenth-century revolution was not indifferent to commodity capitalism but was nonetheless infused with profound moral content. The U~!ed States was not merely an experiment in a new form of governance; it wai1nefu1fillmenl-oFGocf s plan. True, Adams, Jeffe;son, and Painere1ected-fne supernatural elements in the Bible,· but they never doubted that their experiment had the imprimatur of \ Providence. People were to be free but for a eurp_9se. Their [ God~giv_e~ig[ifs im li~_? obli ations and responsibilities, not L onfytoGod but to other nations, to which the new republic would be a guide and a showcase of what is possible-w~en reason and spirituality commingle.
  • American Technopoly must rel,y, to an obsessive extent, on technica( ~ethods to control the flow of information. Three such means merit speci attention.
  • The first is bureaucracy, which James Beniger in The Control © Revolution ra°i1l~as atoremost among all technological solutions to the crisis of control."
  • It is an open question whether or not "liberal democracy" in its present form can provide a thought-world of sufficient moral substance to sustain meaningful lives.
  • Vaclav Havel, then newly elected as president of Czechoslovakia, posed in an address to the U.S. Congress. "We still don't know how to put morality ahead of politics, science, and economics," he said. "We are still incapable of understanding that the only genuine backbone of our actions-if they are to be moral-is responsibility. Responsibility to something higher than my family, my country, my firm, my success." What Havel is saying is that it is not enough for his nation to liberate itself from one flawed theory; it is necessary to find another, and he worries that Technopoly provides no answer.
  • Francis Fukuyama is wrong. There is another ideological conflict to be fought-between "liberal democracy" as conceived in the eighteenth century, with all its transcendent moral underpinnings, and T echnopoly, a twentieth-century
  • in at- ~ tempting to make the most rational use of information, bureaucracy ignores all information and ideas that do not contribute to efficiency
  • bureaucracy has no intellectual, I political, or moral theory--,--except for its implicit assumption that efficiency is the principal aim of all social institutions and that other goals are essentially less worthy, if not irrelevant. That is why John Stuart Mill thought bureaucracy a "tyranny" and C. S. Lewis identified it with Hell.
  • in principle a bureaucracy is simply a coordinated series of techniques for reducing the amount of information that requires processing.
  • The transformation of bureaucracy from a set of techniques·> designecfto serve social ~tutions to an auton-;;mous metainstitution that largely serves itself came as a result of several developments in the mid-andlate-nineteenth century: rapid ../ industrial growth, improvements in transportation and commu- ·✓ nication, the extension of government into ever-larger realms of V public and business affairs, the increasing centralization of gov- v ernmental structures.
  • extent that the decision will affect the efficient operations of the J bureaucracy, and takes no responsibility for its human consequences.
  • Along the way, it ceased to be merely a servant of social institutions an
  • became ~ their master. Bureaucracy now not only solves problems but creates them. More important, it defines what our problems are---and they arec!.lways, in the bureaucra!!c view, problems of l . , efficiency.
  • ex~r- (J} tis~ is a second important technical means by which Technopoly s~s furiously to control information.
  • the expert in Techno oly has two characteristics that distinguish im or her from experts of the {i) past. First, Technopoly's experts tend to be ignorant about any matter not directly related to their specialized area.
  • T echnopoly' s experts claim dominion not only_gyer technical matters but also over so@,--12~ichological. and moral · aff~irs.
  • "bureaucrat" has come to mean a person who \ by training, commitment, and even temperament is indifferent ~ ). to both the content and the fatality of a human problem. Th~ \ 'bureaucrat considers the implications of a decision only to the
  • Technical machinery is essential to both the bureaucrat and c:/ the expert, and m~ be regarded as a third mechanism of information control.
  • I have in mind "softer" technologies such as IQ tests, SATs, standardized forms, taxonomies, and opinion polls. Some of these I discuss in detail in chapter eight, "Invisible T echnologies," but I mention them here because their role in reducing the types and quantity of information admitted to a system often goes unnoticed, and therefore their role in redefining traditional concepl::s also· goes unnoticed. There is, for example, no test that can measure a person's intelligenc
  • Th_~-role of t!;_e ~xpert is to concentrate o_l}_one_ .H~ld of knowledge, sift through all that is available, eliminate that -.--:-: __ __:~---------which has no bearing on a problem, and use what is left !Q. !!§Sist in solving a probl~.
  • the expert relies on our believing in the reality of technical machinery, which means we will reify the answers generated by the machinery. We come to believe that our score is our intelligence,· or our capacity for creativity or love or pain. We come to believe that the results of opinion polls are what people believe, as if our beliefs can be encapsulated in such sentences as "I approve" and "I disapprove."
  • it is disas~ \ trou~p!ie~e_~ved by technical means and where efficiency is usually irrelevant, such as in education, law, fa~iiy life, and p·r;blems of p~;;~~al maladjustment.
  • perceptions and judgment declines, bureaucracies, expertise, and technical machinery become the principal means by which, T echnopoly hopes to control information and thereby provide itself with intelligibility and order. The rest of this book tells the · story of why this cannot work, and of the pain and stupidity that are the consequences.
  • Institutions ca~~aked~cisions on the basis of scores and. sfatistics, and. there certainly may be occasions where there is no reasonable alternative. But unless such decisions are made with profound skepticism-that is, acknowledged as being made for administrative convenience-they are delusionary.
  • In Technopoly, the \. delusion is sanctified by our granting inordinate prestige to experts who are armed with sophisticated technical machinery. Shaw once remarked that all professions are conspiracies against the laity. I would go further: in Technopoly, all exeeds are invested with the charisma of priestliness
  • The god they serve does not speak \ of righteousness or goodness or mercy or grace. Their god speaks of efficiency, precision, objectivity. And that is why such concepts as sin and evil disappear in Technopoly. They come from a moral universe that is irrelevant to the theology of expertise. And so the priests of Technopoly call sin "social deviance," which is a statistical concept, and they call evil "psychopathology," which is a medical concept. Sin and evil disappear because they cannot be measured and objectified, and therefore cannot be dealt with by experts.
  • As the power of traditional social institutions to organize
Javier E

Opinion | Your Kid's Existential Dread Is Normal - The New York Times - 0 views

  • my daughter said: “When the pandemic started, I was only 7, and I wasn’t scared. Now I’m 9 and I really understand.”
  • I called Sally Beville Hunter, a clinical associate professor of child and family studies at the University of Tennessee, to see if this kind of philosophical musing was typical for a young tween. “There’s a huge cognitive transition happening” around this age, Hunter told me.
  • It’s the stage when children develop the capacity for abstract thought, she said. The pioneering developmental psychologist Jean Piaget called this transition the “formal operational stage,” and in his research he found it began around age 11, but Hunter said subsequent research has found that it may begin earlier. “It’s the first time children can consider multiple possibilities and test them against each other,” she said. Which helps explain why my daughter has begun thinking about whether Covid will linger into her college years, a decade from now.
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  • Another aspect of development that may be happening for her is a stage that the psychologist Erik Erikson called “identity versus role diffusion” (also referred to as “role confusion”), which is shorthand for children figuring out their position in the world. “This is the first time when kids have questions about their own existence, questions about self-identity, the meaning of life and the changing role of authority,” Hunter said.
Javier E

Opinion | What's the Story With Colleen Hoover's Romance Novels? - The New York Times - 0 views

  • for the past few years, these books have been written by Colleen Hoover.
  • What is it about Hoover’s stories — which dwell largely in romance, but also include a thriller and a ghost story — that women are drawn to?
  • I slorped down three of them in one week. I found myself carrying them from room to room, slipping in what would begin as “just a few pages” but then stretch into hours’ worth.
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  • Though Hoover’s settings bop around America from Boston to New York to Texas to Vermont, the only contextual references pertain to pop culture, social media and the occasional local attraction.
  • Politics are confined to the daunting gulf between haves and have-nots, and even when Hoover’s striving heroines find themselves among the haves, their hearts remain forever with the have-nots.
  • In these novels what matters more than anything else is hardship: Hardship is everywhere, women must suffer, women can heal, and those who make it through all this have the capacity to find themselves/love/happiness. The reader can’t help feeling that the heroine/Hoover is speaking to me/for me/like me.
  • Fiction of this sort reflects a strain in the culture that has shifted from a fascination with the other — the rich, the powerful, the exclusive — to a more inward preoccupation with the self and the desire to see oneself reflected in the stories one consumes
  • Women’s popular fiction of the ’80s, when the glitter and glamour of “Dallas” and “Dynasty” dominated prime-time TV, offers a sharp contrast. In best sellers of that period, the settings jetted from Monte Carlo to Capri to Rodeo Drive, populated by the rich, famous and destined-to-be. Heroines could have been peeled off the cover of Cosmopolitan magazine
  • As with TikTok testimonials of adolescent mental health challenges and group-chat confessions, it’s about “relatability” and the willingness to reveal all. Even celebrities must bare all
  • I never shed a tear while reading Sheldon, but that wasn’t the point. The point was exuberant voyeurism, the literary equivalent of “Lifestyles of the Rich and Famous.” The heroines’ lives were nothing like mine nor were they meant to be. That’s what made them so absurdly entertaining.
  • Colleen Hoover paints on a more intimate canvas. Her stories aren’t about attaining worldly power on a grand scale, but about finding power within
  • Hoover offers readers an emotional road map to recovery from imposter syndrome, domestic abuse, betrayal, victimization. It’s a very different kind of achievement.
  • In a country where economic inequalities can seem insurmountable and systems of power ever more remote, this may be the best her hard-knock heroines — and readers — can hope for.
  • For readers invested in characters who are like themselves — if perhaps more beautiful and with more exciting sex lives — the emotional payoff can still feel hard-earned. And, just possibly, the story could happen to them.
peterconnelly

House Democrats look to pass gun control legislation by early June - 0 views

  • House Democrats will try to advance a raft of gun control bills on Thursday in the wake of two high-profile mass shootings that rocked the nation earlier this month.
  • The Democratic-led package will likely fail in the face of Republican opposition in the Senate. However, Democrats have acknowledged a hope — however slim — that bipartisan talks among senators can lead to lawmakers passing a more limited bill with support from both parties.
  • The Raise the Age Act would lift the purchasing age for semiautomatic rifles from 18 to 21, while the Keep Americans Safe Act would outlaw the import, sale, manufacture, transfer or possession of a large-capacity magazine.
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  • Senate Republicans have for years blocked progress on any gun safety legislation. They opposed efforts to tighten gun regulations both when they held the majority, and even now when they can threaten an indefinite filibuster if Democrats can’t come up with the 60 votes required to circumvent the stalling tactic.
  • “It’s much easier to scream about guns than it is to demand answer about where our culture is failing,” Cruz added in a separate social media post on Saturday.
  • Disapproval from Cruz and other Senate Republicans will likely doom any legislation Nadler and other House Democrats manage to pass.
  • Democrats dispute the claim that lawmakers need to target mental illness more so than the availability of guns to reduce shooting violence in the U.S. They say that similar rates of mental illness in other developed nations across the globe prove that mental illness alone cannot fully explain the prevalence of mass shootings in the U.S.
criscimagnael

3 Reasons Why Smart Technology Is Actually Making Us Less Productive | Inc.com - 0 views

  • Here's the thing though--as a parent, I probably shouldn't have to depend on a $400 piece of smart technology to remind me to, you know, show up.Except, unfortunately, I do.
  • The downside is that I've noticed that as our dependence on technology increases, our actual productivity decreases. I think technology is really good at making it easier to stay busy, but busy isn't the same thing as productive.
  • 1. Notifications are basically technology's drug. 
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  • Except, all I do all day is tap icons with red dots like a digital version of whack-a-mole, trying to get rid of all the notifications. Research has shown that this constant stimulation on our devices raises the dopamine in our brains, which basically means they are like drugs. 
  • It's hard to be productive when you stop to look at your phone every 10-12 minutes.
  • It's true, technology has allowed us to do some pretty incredible things. I can't argue with the fact that it has allowed us to solve problems that were previously insurmountable, but at a very basic level, all of this smart technology has made us dumb. Mostly, I think it's because of how much we now depend on it for even the most basic things. 
  • Here's the thing. If you don't use a muscle, after a while you'll lose it.  Sure, it's not technically a muscle, but if you stop using your brain because your watch tells you when it's time to go to a meeting, or stand up, or use the bathroom-- can we at least agree you're not getting any smarter? The more we hand over to machines what makes us unique as humans--our ability to think, process, and make decisions--the less we stretch and grow our capacity to do those things. 
  • Have you ever sat in a restaurant and looked around? Of course not, the last time you were in a restaurant you were busy looking at your phone. But if you had, you would have seen a bunch of other people who were doing the same thing. A room full of people, all sitting at tables with presumably other people they know and have some level of affection for, staring at an illuminated screen. 
  • But it has also increased the space in our relationships to the point where we don't talk, we Slack.
  • igital conversations are very different than real-world conversations. When smart technology helps remove barriers to communication, that's a good thing. But when we substitute technology for relationships and real conversations, it has real-world consequences.
Javier E

The Age of Social Media Is Ending - The Atlantic - 0 views

  • Slowly and without fanfare, around the end of the aughts, social media took its place. The change was almost invisible, but it had enormous consequences. Instead of facilitating the modest use of existing connections—largely for offline life (to organize a birthday party, say)—social software turned those connections into a latent broadcast channel. All at once, billions of people saw themselves as celebrities, pundits, and tastemakers.
  • A global broadcast network where anyone can say anything to anyone else as often as possible, and where such people have come to think they deserve such a capacity, or even that withholding it amounts to censorship or suppression—that’s just a terrible idea from the outset. And it’s a terrible idea that is entirely and completely bound up with the concept of social media itself: systems erected and used exclusively to deliver an endless stream of content.
  • “social media,” a name so familiar that it has ceased to bear meaning. But two decades ago, that term didn’t exist
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  • a “web 2.0” revolution in “user-generated content,” offering easy-to-use, easily adopted tools on websites and then mobile apps. They were built for creating and sharing “content,”
  • As the original name suggested, social networking involved connecting, not publishing. By connecting your personal network of trusted contacts (or “strong ties,” as sociologists call them) to others’ such networks (via “weak ties”), you could surface a larger network of trusted contacts
  • The whole idea of social networks was networking: building or deepening relationships, mostly with people you knew. How and why that deepening happened was largely left to the users to decide.
  • That changed when social networking became social media around 2009, between the introduction of the smartphone and the launch of Instagram. Instead of connection—forging latent ties to people and organizations we would mostly ignore—social media offered platforms through which people could publish content as widely as possible, well beyond their networks of immediate contacts.
  • Social media turned you, me, and everyone into broadcasters (if aspirational ones). The results have been disastrous but also highly pleasurable, not to mention massively profitable—a catastrophic combination.
  • A social network is an idle, inactive system—a Rolodex of contacts, a notebook of sales targets, a yearbook of possible soul mates. But social media is active—hyperactive, really—spewing material across those networks instead of leaving them alone until needed.
  • The authors propose social media as a system in which users participate in “information exchange.” The network, which had previously been used to establish and maintain relationships, becomes reinterpreted as a channel through which to broadcast.
  • The toxicity of social media makes it easy to forget how truly magical this innovation felt when it was new. From 2004 to 2009, you could join Facebook and everyone you’d ever known—including people you’d definitely lost track of—was right there, ready to connect or reconnect. The posts and photos I saw characterized my friends’ changing lives, not the conspiracy theories that their unhinged friends had shared with them
  • Twitter, which launched in 2006, was probably the first true social-media site, even if nobody called it that at the time. Instead of focusing on connecting people, the site amounted to a giant, asynchronous chat room for the world. Twitter was for talking to everyone—which is perhaps one of the reasons journalists have flocked to it
  • on Twitter, anything anybody posted could be seen instantly by anyone else. And furthermore, unlike posts on blogs or images on Flickr or videos on YouTube, tweets were short and low-effort, making it easy to post many of them a week or even a day.
  • soon enough, all social networks became social media first and foremost. When groups, pages, and the News Feed launched, Facebook began encouraging users to share content published by others in order to increase engagement on the service, rather than to provide updates to friends. LinkedIn launched a program to publish content across the platform, too. Twitter, already principally a publishing platform, added a dedicated “retweet” feature, making it far easier to spread content virally across user networks.
  • When we look back at this moment, social media had already arrived in spirit if not by name. RSS readers offered a feed of blog posts to catch up on, complete with unread counts. MySpace fused music and chatter; YouTube did it with video (“Broadcast Yourself”)
  • From being asked to review every product you buy to believing that every tweet or Instagram image warrants likes or comments or follows, social media produced a positively unhinged, sociopathic rendition of human sociality.
  • Other services arrived or evolved in this vein, among them Reddit, Snapchat, and WhatsApp, all far more popular than Twitter. Social networks, once latent routes for possible contact, became superhighways of constant content
  • Although you can connect the app to your contacts and follow specific users, on TikTok, you are more likely to simply plug into a continuous flow of video content that has oozed to the surface via algorithm.
  • In the social-networking era, the connections were essential, driving both content creation and consumption. But the social-media era seeks the thinnest, most soluble connections possible, just enough to allow the content to flow.
  • This is also why journalists became so dependent on Twitter: It’s a constant stream of sources, events, and reactions—a reporting automat, not to mention an outbound vector for media tastemakers to make tastes.
  • “influencer” became an aspirational role, especially for young people for whom Instagram fame seemed more achievable than traditional celebrity—or perhaps employment of any kind.
  • social-media operators discovered that the more emotionally charged the content, the better it spread across its users’ networks. Polarizing, offensive, or just plain fraudulent information was optimized for distribution. By the time the platforms realized and the public revolted, it was too late to turn off these feedback loops.
  • The ensuing disaster was multipar
  • Rounding up friends or business contacts into a pen in your online profile for possible future use was never a healthy way to understand social relationships.
  • when social networking evolved into social media, user expectations escalated. Driven by venture capitalists’ expectations and then Wall Street’s demands, the tech companies—Google and Facebook and all the rest—became addicted to massive scale
  • Social media showed that everyone has the potential to reach a massive audience at low cost and high gain—and that potential gave many people the impression that they deserve such an audience.
  • On social media, everyone believes that anyone to whom they have access owes them an audience: a writer who posted a take, a celebrity who announced a project, a pretty girl just trying to live her life, that anon who said something afflictive
  • When network connections become activated for any reason or no reason, then every connection seems worthy of traversing.
  • people just aren’t meant to talk to one another this much. They shouldn’t have that much to say, they shouldn’t expect to receive such a large audience for that expression, and they shouldn’t suppose a right to comment or rejoinder for every thought or notion either.
  • Facebook and all the rest enjoyed a massive rise in engagement and the associated data-driven advertising profits that the attention-driven content economy created. The same phenomenon also created the influencer economy, in which individual social-media users became valuable as channels for distributing marketing messages or product sponsorships by means of their posts’ real or imagined reach
  • That’s no surprise, I guess, given that the model was forged in the fires of Big Tech companies such as Facebook, where sociopathy is a design philosophy.
  • If change is possible, carrying it out will be difficult, because we have adapted our lives to conform to social media’s pleasures and torments. It’s seemingly as hard to give up on social media as it was to give up smoking en masse
  • Quitting that habit took decades of regulatory intervention, public-relations campaigning, social shaming, and aesthetic shifts. At a cultural level, we didn’t stop smoking just because the habit was unpleasant or uncool or even because it might kill us. We did so slowly and over time, by forcing social life to suffocate the practice. That process must now begin in earnest for social media.
  • Something may yet survive the fire that would burn it down: social networks, the services’ overlooked, molten core. It was never a terrible idea, at least, to use computers to connect to one another on occasion, for justified reasons, and in moderation
  • The problem came from doing so all the time, as a lifestyle, an aspiration, an obsession. The offer was always too good to be true, but it’s taken us two decades to realize the Faustian nature of the bargain.
  • when I first wrote about downscale, the ambition seemed necessary but impossible. It still feels unlikely—but perhaps newly plausible.
  • To win the soul of social life, we must learn to muzzle it again, across the globe, among billions of people. To speak less, to fewer people and less often–and for them to do the same to you, and everyone else as well
  • We cannot make social media good, because it is fundamentally bad, deep in its very structure. All we can do is hope that it withers away, and play our small part in helping abandon it.
Javier E

How a dose of MDMA transformed a white supremacist - BBC Future - 0 views

  • February 2020, Harriet de Wit, a professor of psychiatry and behavioural science at the University of Chicago, was running an experiment on whether the drug MDMA increased the pleasantness of social touch in healthy volunteers
  • The latest participant in the double-blind trial, a man named Brendan, had filled out a standard questionnaire at the end. Strangely, at the very bottom of the form, Brendan had written in bold letters: "This experience has helped me sort out a debilitating personal issue. Google my name. I now know what I need to do."
  • They googled Brendan's name, and up popped a disturbing revelation: until just a couple of months before, Brendan had been the leader of the US Midwest faction of Identity Evropa, a notorious white nationalist group rebranded in 2019 as the American Identity Movement. Two months earlier, activists at Chicago Antifascist Action had exposed Brendan's identity, and he had lost his job.
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  • "Go ask him what he means by 'I now know what I need to do,'" she instructed Bremmer. "If it's a matter of him picking up an automatic rifle or something, we have to intervene."
  • As he clarified to Bremmer, love is what he had just realised he had to do. "Love is the most important thing," he told the baffled research assistant. "Nothing matters without
  • When de Wit recounted this story to me nearly two years after the fact, she still could hardly believe it. "Isn't that amazing?" she said. "It's what everyone says about this damn drug, that it makes people feel love. To think that a drug could change somebody's beliefs and thoughts without any expectations – it's mind-boggling."
  • Over the past few years, I've been investigating the scientific research and medical potential of MDMA for a book called "I Feel Love: MDMA and the Quest for Connection in a Fractured World". I learnt how this once-vilified drug is now remerging as a therapeutic agent – a role it previously played in the 1970s and 1980s, prior to its criminalisation
  • He attended the notorious "Unite the Right" rally in Charlottesville and quickly rose up the ranks of his organisation, first becoming the coordinator for Illinois and then the entire Midwest. He travelled to Europe and around the US to meet other white nationalist groups, with the ultimate goal of taking the movement mainstream
  • some researchers have begun to wonder if it could be an effective tool for pushing people who are already somehow primed to reconsider their ideology toward a new way of seeing things
  • While MDMA cannot fix societal-level drivers of prejudice and disconnection, on an individual basis it can make a difference. In certain cases, the drug may even be able to help people see through the fog of discrimination and fear that divides so many of us.
  • in December 2021 I paid Brendan a visit
  • What I didn't expect was how ordinary the 31-year-old who answered the door would appear to be: blue plaid button-up shirt, neatly cropped hair, and a friendly smile.
  • Brendan grew up in an affluent Chicago suburb in an Irish Catholic family. He leaned liberal in high school but got sucked into white nationalism at the University of Illinois Urbana-Champaign, where he joined a fraternity mostly composed of conservative Republican men, began reading antisemitic conspiracy books, and fell down a rabbit hole of racist, sexist content online. Brendan was further emboldened by the populist rhetoric of Donald Trump during his presidential campaign. "His speech talking about Mexicans being rapists, the fixation on the border wall and deporting everyone, the Muslim ban – I didn't really get white nationalism until Trump started running for president," Brendan said.
  • If this comes to pass, MDMA – and other psychedelics-assisted therapy – could transform the field of mental health through widespread clinical use in the US and beyond, for addressing trauma and possibly other conditions as well, including substance use disorders, depression and eating disorders.
  • A group of anti-fascist activists published identifying information about him and more than 100 other people in Identity Evropa. He was immediately fired from his job and ostracised by his siblings and friends outside white nationalism.
  • When Brendan saw a Facebook ad in early 2020 for some sort of drug trial at the University of Chicago, he decided to apply just to have something to do and to earn a little money
  • At the time, Brendan was "still in the denial stage" following his identity becoming public, he said. He was racked with regret – not over his bigoted views, which he still held, but over the missteps that had landed him in this predicament.
  • About 30 minutes after taking the pill, he started to feel peculiar. "Wait a second – why am I doing this? Why am I thinking this way?" he began to wonder. "Why did I ever think it was okay to jeopardise relationships with just about everyone in my life?"
  • Just then, Bremmer came to collect Brendan to start the experiment. Brendan slid into an MRI, and Bremmer started tickling his forearm with a brush and asked him to rate how pleasant it felt. "I noticed it was making me happier – the experience of the touch," Brendan recalled. "I started progressively rating it higher and higher." As he relished in the pleasurable feeling, a single, powerful word popped into his mind: connection.
  • It suddenly seemed so obvious: connections with other people were all that mattered. "This is stuff you can't really put into words, but it was so profound," Brendan said. "I conceived of my relationships with other people not as distinct boundaries with distinct entities, but more as we-are-all-on
  • I realised I'd been fixated on stuff that doesn't really matter, and is just so messed up, and that I'd been totally missing the point. I hadn't been soaking up the joy that life has to offer."
  • Brendan hired a diversity, equity, and inclusion consultant to advise him, enrolled in therapy, began meditating, and started working his way through a list of educational books. S still regularly communicates with Brendan and, for his part, thinks that Brendan is serious in his efforts to change
  • "I think he is trying to better himself and work on himself, and I do think that experience with MDMA had an impact on him. It's been a touchstone for growth, and over time, I think, the reflection on that experience has had a greater impact on him than necessarily the experience itself."
  • Brendan is still struggling, though, to make the connections with others that he craves. When I visited him, he'd just spent Thanksgiving alone
  • He also has not completely abandoned his bigoted ideology, and is not sure that will ever be possible. "There are moments when I have racist or antisemitic thoughts, definitely," he said. "But now I can recognise that those kinds of thought patterns are harming me more than anyone else."
  • it's not without precedent. In the 1980s, for example, an acquaintance of early MDMA-assisted therapy practitioner Requa Greer administered the drug to a pilot who had grown up in a racist home and had inherited those views. The pilot had always accepted his bigoted way of thinking as being a normal, accurate reflection of the way things were. MDMA, however, "gave him a clear vision that unexamined racism was both wrong and mean," Greer says
  • Encouraging stories of seemingly spontaneous change appear to be exceptions to the norm, however, and from a neurological point of view, this makes sense
  • Research shows that oxytocin – one of the key hormones that MDMA triggers neurons to release – drives a "tend and defend" response across the animal kingdom. The same oxytocin that causes a mother bear to nurture her newborn, for example, also fuels her rage when she perceives a threat to her cub. In people, oxytocin likewise strengthens caregiving tendencies toward liked members of a person's in-group and strangers perceived to belong to the same group, but it increases hostility toward individuals from disliked groups
  • In a 2010 study published in Science, for example, men who inhaled oxytocin were three times more likely to donate money to members of their team in an economic game, as well as more likely to harshly punish competing players for not donating enough. (Read more: "The surprising downsides of empathy.")
  • According to research published this week in Nature by Johns Hopkins University neuroscientist Gül Dölen, MDMA and other psychedelics – including psilocybin, LSD, ketamine and ibogaine – work therapeutically by reopening a critical period in the brain. Critical periods are finite windows of impressionability that typically occur in childhood, when our brains are more malleable and primed to learn new things
  • Dölen and her colleagues' findings likewise indicate that, without the proper set and setting, MDMA and other psychedelics probably do not reopen critical periods, which means they will not have a spontaneous, revelatory effect for ridding someone of bigoted beliefs.
  • In the West, plenty of members of right-wing authoritarian political movements, including neo-Nazi groups, also have track records of taking MDMA and other psychedelics
  • This suggests, researchers write, that psychedelics are nonspecific, "politically pluripotent" amplifiers of whatever is going on in somebody's head, with no particular directional leaning "on the axes of conservatism-liberalism or authoritarianism-egalitarianism."
  • That said, a growing body of scientific evidence indicates that the human capacity for compassion, kindness, empathy, gratitude, altruism, fairness, trust, and cooperation are core features of our natures
  • As Emory University primatologist Frans de Waal wrote, "Empathy is the one weapon in the human repertoire that can rid us of the curse of xenophobia."
  • Ginsberg also envisions using the drug in workshops aimed at eliminating racism, or as a means of bringing people together from opposite sides of shared cultural histories to help heal intergenerational trauma. "I think all psychedelics have a role to play, but I think MDMA has a particularly key role because you're both expanded and present, heart-open and really able to listen in a new way," Ginsberg says. "That's something really powerful."
  • "If you give MDMA to hard-core haters on each side of an issue, I don't think it'll do a lot of good,"
  • if you start with open-minded people on both sides, then I think it can work. You can improve communications and build empathy between groups, and help people be more capable of analysing the world from a more balanced perspective rather than from fear-based, anxiety-based distrust."
  • In 2021, Ginsberg and Doblin were coauthors on a study investigating the possibility of using ayahuasca – a plant-based psychedelic – in group contexts to bridge divides between Palestinians and Israelis, with positive findings
  • "I kind of have a fantasy that maybe as we get more reacquainted with psychedelics, there could be group-based experiences that build community resiliency and are intentionally oriented toward breaking down barriers between people, having people see things from other perspectives and detribalising our society,
  • "But that's not going to happen on its own. It would have to be intentional, and – if it happens – it would probably take multiple generations."
  • Based on his experience with extremism, Brendan agreed with expert takes that no drug, on its own, will spontaneously change the minds of white supremacists or end political conflict in the US
  • he does think that, with the right framing and mindset, MDMA could be useful for people who are already at least somewhat open to reconsidering their ideologies, just as it was for him. "It helped me see things in a different way that no amount of therapy or antiracist literature ever would have done," he said. "I really think it was a breakthrough experience."
Javier E

A Commencement Address Too Honest to Deliver in Person - The Atlantic - 0 views

  • Use this hiatus to do something you would never have done if this emergency hadn’t hit. When the lockdown lifts, move to another state or country. Take some job that never would have made sense if you were worrying about building a career—bartender, handyman, AmeriCorps volunteer.
  • If you use the next two years as a random hiatus, you may not wind up richer, but you’ll wind up more interesting.
  • The biggest way most colleges fail is this: They don’t plant the intellectual and moral seeds students are going to need later, when they get hit by the vicissitudes of life.
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  • If you didn’t study Jane Austen while you were here, you probably lack the capacity to think clearly about making a marriage decision. If you didn’t read George Eliot, then you missed a master class on how to judge people’s character. If you didn’t read Nietzsche, you are probably unprepared to handle the complexities of atheism—and if you didn’t read Augustine and Kierkegaard, you’re probably unprepared to handle the complexities of faith.
  • The list goes on. If you didn’t read de Tocqueville, you probably don’t understand your own country. If you didn’t study Gibbon, you probably lack the vocabulary to describe the rise and fall of cultures and nations.
  • The wisdom of the ages is your inheritance; it can make your life easier. These resources often fail to get shared because universities are too careerist, or because faculty members are more interested in their academic specialties or politics than in teaching undergraduates, or because of a host of other reasons
  • What are you putting into your mind? Our culture spends a lot less time worrying about this, and when it does, it goes about it all wrong.
  • my worry is that, especially now that you’re out of college, you won’t put enough really excellent stuff into your brain.
  • I worry that it’s possible to grow up now not even aware that those upper registers of human feeling and thought exist.
  • The theory of maximum taste says that each person’s mind is defined by its upper limit—the best that it habitually consumes and is capable of consuming.
  • After college, most of us resolve to keep doing this kind of thing, but we’re busy and our brains are tired at the end of the day. Months and years go by. We get caught up in stuff, settle for consuming Twitter and, frankly, journalism. Our maximum taste shrinks.
  • I’m worried about the future of your maximum taste. People in my and earlier generations, at least those lucky enough to get a college education, got some exposure to the classics, which lit a fire that gets rekindled every time we sit down to read something really excellent.
  • the “theory of maximum taste.” This theory is based on the idea that exposure to genius has the power to expand your consciousness. If you spend a lot of time with genius, your mind will end up bigger and broader than if you spend your time only with run-of-the-mill stuff.
  • the whole culture is eroding the skill the UCLA scholar Maryanne Wolf calls “deep literacy,” the ability to deeply engage in a dialectical way with a text or piece of philosophy, literature, or art.
  • “To the extent that you cannot perceive the world in its fullness, to the same extent you will fall back into mindless, repetitive, self-reinforcing behavior, unable to escape.”
  • I can’t say that to you, because it sounds fussy and elitist and OK Boomer. And if you were in front of me, you’d roll your eyes.
  •  
    Or as the neurologist Richard Cytowic put it to Adam Garfinkle, "To the extent that you cannot perceive the world in its fullness, to the same extent you will fall back into mindless, repetitive, self-reinforcing behavior, unable to escape."*
Javier E

Gen Z Never Learned to Read Cursive - The Atlantic - 0 views

  • Who else can’t read cursive? I asked the class. The answer: about two-thirds. And who can’t write it? Even more. What did they do about signatures? They had invented them by combining vestiges of whatever cursive instruction they may have had with creative squiggles and flourishes.
  • Most of my students remembered getting no more than a year or so of somewhat desultory cursive training, which was often pushed aside by a growing emphasis on “teaching to the test.” Now in college, they represent the vanguard of a cursiveless world.
  • the decline in cursive seems inevitable. Writing is, after all, a technology, and most technologies are sooner or later surpassed and replaced.
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  • As Tamara Plakins Thornton demonstrates in her book Handwriting in America, it has always been affected by changing social and cultural forces. In 18th-century America, writing was the domain of the privileged.
  • By law or custom, the enslaved were prohibited from literacy almost everywhere
  • The notion of a signature as a unique representation of a particular individual gradually came to be enshrined in the law and accepted as legitimate legal evidence.
  • Writing, though, was much less widespread—taught separately and sparingly in colonial America, most often to men of status and responsibility and to women of the upper classes. Men and women even learned different scripts—an ornamental hand for ladies, and an unadorned, more functional form for the male world of power and commerce.
  • increase in the number of women able to write. By 1860, more than 90 percent of the white population in America could both read and write.
  • Penmanship came to be seen as a marker and expression of the self—of gender and class, to be sure, but also of deeper elements of character and soul.
  • n New England, nearly all men and women could read; in the South, which had not developed an equivalent system of common schools, a far lower percentage of even the white population could do so
  • No, most of these history students admitted, they could not read manuscripts. If they were assigned a research paper, they sought subjects that relied only on published sources.
  • Didn’t professors make handwritten comments on their papers and exams? Many of the students found these illegible. Sometimes they would ask a teacher to decipher the comments; more often they just ignored them.
  • I wondered how many of my colleagues have been dutifully offering handwritten observations without any clue that they would never be read.
  • I asked the students if they made grocery lists, kept journals, or wrote thank-you or condolence letters. Almost all said yes. Almost all said they did so on laptops and phones or sometimes on paper in block letters
  • “There is something charming about receiving a handwritten note,” one student acknowledged. Did he mean charming like an antique curiosity? Charming in the sense of magical in its capacity to create physical connections between human minds? Charming as in establishing an aura of the original, the unique, and the authentic? Perhaps all of these
  • there are dangers in cursive’s loss. Students will miss the excitement and inspiration that I have seen them experience as they interact with the physical embodiment of thoughts and ideas voiced by a person long since silenced by death. Handwriting can make the past seem almost alive in the present.
  • All of us, not just students and scholars, will be affected by cursive’s loss. The inability to read handwriting deprives society of direct access to its own past. We will become reliant on a small group of trained translators and experts to report what history—including the documents and papers of our own families—was about.
  • The spread of literacy in the early modern West was driven by people’s desire to read God’s word for themselves, to be empowered by an experience of unmediated connection. The abandonment of cursive represents a curious reverse parallel: We are losing a connection, and thereby disempowering ourselves.
Javier E

Is Anything Still True? On the Internet, No One Knows Anymore - WSJ - 1 views

  • Creating and disseminating convincing propaganda used to require the resources of a state. Now all it takes is a smartphone.
  • Generative artificial intelligence is now capable of creating fake pictures, clones of our voices, and even videos depicting and distorting world events. The result: From our personal circles to the political circuses, everyone must now question whether what they see and hear is true.
  • exposure to AI-generated fakes can make us question the authenticity of everything we see. Real images and real recordings can be dismissed as fake. 
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  • “When you show people deepfakes and generative AI, a lot of times they come out of the experiment saying, ‘I just don’t trust anything anymore,’” says David Rand, a professor at MIT Sloan who studies the creation, spread and impact of misinformation.
  • This problem, which has grown more acute in the age of generative AI, is known as the “liar’s dividend,
  • The combination of easily-generated fake content and the suspicion that anything might be fake allows people to choose what they want to believe, adds DiResta, leading to what she calls “bespoke realities.”
  • Examples of misleading content created by generative AI are not hard to come by, especially on social media
  • The signs that an image is AI-generated are easy to miss for a user simply scrolling past, who has an instant to decide whether to like or boost a post on social media. And as generative AI continues to improve, it’s likely that such signs will be harder to spot in the future.
  • “What our work suggests is that most regular people do not want to share false things—the problem is they are not paying attention,”
  • in the course of a lawsuit over the death of a man using Tesla’s “full self-driving” system, Elon Musk’s lawyers responded to video evidence of Musk making claims about this software by suggesting that the proliferation of “deepfakes” of Musk was grounds to dismiss such evidence. They advanced that argument even though the clip of Musk was verifiably real
  • are now using its existence as a pretext to dismiss accurate information
  • People’s attention is already limited, and the way social media works—encouraging us to gorge on content, while quickly deciding whether or not to share it—leaves us precious little capacity to determine whether or not something is true
  • If the crisis of authenticity were limited to social media, we might be able to take solace in communication with those closest to us. But even those interactions are now potentially rife with AI-generated fakes.
  • what sounds like a call from a grandchild requesting bail money may be scammers who have scraped recordings of the grandchild’s voice from social media to dupe a grandparent into sending money.
  • companies like Alphabet, the parent company of Google, are trying to spin the altering of personal images as a good thing. 
  • With its latest Pixel phone, the company unveiled a suite of new and upgraded tools that can automatically replace a person’s face in one image with their face from another, or quickly remove someone from a photo entirely.
  • Joseph Stalin, who was fond of erasing people he didn’t like from official photos, would have loved this technology.
  • In Google’s defense, it is adding a record of whether an image was altered to data attached to it. But such metadata is only accessible in the original photo and some copies, and is easy enough to strip out.
  • The rapid adoption of many different AI tools means that we are now forced to question everything that we are exposed to in any medium, from our immediate communities to the geopolitical, said Hany Farid, a professor at the University of California, Berkeley who
  • To put our current moment in historical context, he notes that the PC revolution made it easy to store and replicate information, the internet made it easy to publish it, the mobile revolution made it easier than ever to access and spread, and the rise of AI has made creating misinformation a cinch. And each revolution arrived faster than the one before it.
  • Not everyone agrees that arming the public with easy access to AI will exacerbate our current difficulties with misinformation. The primary argument of such experts is that there is already vastly more misinformation on the internet than a person can consume, so throwing more into the mix won’t make things worse.
  • it’s not exactly reassuring, especially given that trust in institutions is already at one of the lowest points in the past 70 years, according to the nonpartisan Pew Research Center, and polarization—a measure of how much we distrust one another—is at a high point.
  • “What happens when we have eroded trust in media, government, and experts?” says Farid. “If you don’t trust me and I don’t trust you, how do we respond to pandemics, or climate change, or have fair and open elections? This is how authoritarianism arises—when you erode trust in institutions.”
Javier E

'Oppenheimer,' 'The Maniac' and Our Terrifying Prometheus Moment - The New York Times - 0 views

  • Prometheus was the Titan who stole fire from the gods of Olympus and gave it to human beings, setting us on a path of glory and disaster and incurring the jealous wrath of Zeus. In the modern world, especially since the beginning of the Industrial Revolution, he has served as a symbol of progress and peril, an avatar of both the liberating power of knowledge and the dangers of technological overreach.
  • More than 200 years after the Shelleys, Prometheus is having another moment, one closer in spirit to Mary’s terrifying ambivalence than to Percy’s fulsome gratitude. As technological optimism curdles in the face of cyber-capitalist villainy, climate disaster and what even some of its proponents warn is the existential threat of A.I., that ancient fire looks less like an ember of divine ingenuity than the start of a conflagration. Prometheus is what we call our capacity for self-destruction.
  • Annie Dorsen’s theater piece “Prometheus Firebringer,” which was performed at Theater for a New Audience in September, updates the Greek myth for the age of artificial intelligence, using A.I. to weave a cautionary tale that my colleague Laura Collins-Hughes called “forcefully beneficial as an examination of our obeisance to technology.”
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  • Something similar might be said about “The Maniac,” Benjamín Labatut’s new novel, whose designated Prometheus is the Hungarian-born polymath John von Neumann, a pioneer of A.I. as well as an originator of game theory.
  • both narratives are grounded in fact, using the lives and ideas of real people as fodder for allegory and attempting to write a new mythology of the modern world.
  • Oppenheimer wasn’t a principal author of that theory. Those scientists, among them Niels Bohr, Erwin Schrödinger and Werner Heisenberg, were characters in Labatut’s previous novel, “When We Cease to Understand the World.” That book provides harrowing illumination of a zone where scientific insight becomes indistinguishable from madness or, perhaps, divine inspiration. The basic truths of the new science seem to explode all common sense: A particle is also a wave; one thing can be in many places at once; “scientific method and its object could no longer be prised apart.”
  • More than most intellectual bastions, the institute is a house of theory. The Promethean mad scientists of the 19th century were creatures of the laboratory, tinkering away at their infernal machines and homemade monsters. Their 20th-century counterparts were more likely to be found at the chalkboard, scratching out our future in charts, equations and lines of code.
  • The consequences are real enough, of course. The bombs dropped on Hiroshima and Nagasaki killed at least 100,000 people. Their successor weapons, which Oppenheimer opposed, threatened to kill everybody els
  • on Neumann and Oppenheimer were close contemporaries, born a year apart to prosperous, assimilated Jewish families in Budapest and New York. Von Neumann, conversant in theoretical physics, mathematics and analytic philosophy, worked for Oppenheimer at Los Alamos during the Manhattan Project. He spent most of his career at the Institute for Advanced Study, where Oppenheimer served as director after the war.
  • the intellectual drama of “Oppenheimer” — as distinct from the dramas of his personal life and his political fate — is about how abstraction becomes reality. The atomic bomb may be, for the soldiers and politicians, a powerful strategic tool in war and diplomacy. For the scientists, it’s something else: a proof of concept, a concrete manifestation of quantum theory.
  • . Oppenheimer’s designation as Prometheus is precise. He snatched a spark of quantum insight from those divinities and handed it to Harry S. Truman and the U.S. Army Air Forces.
  • Labatut’s account of von Neumann is, if anything, more unsettling than “Oppenheimer.” We had decades to get used to the specter of nuclear annihilation, and since the end of the Cold War it has been overshadowed by other terrors. A.I., on the other hand, seems newly sprung from science fiction, and especially terrifying because we can’t quite grasp what it will become.
  • Von Neumann, who died in 1957, did not teach machines to play Go. But when asked “what it would take for a computer, or some other mechanical entity, to begin to think and behave like a human being,” he replied that “it would have to play, like a child.”
  • MANIAC. The name was an acronym for “Mathematical Analyzer, Numerical Integrator and Computer,” which doesn’t sound like much of a threat. But von Neumann saw no limit to its potential. “If you tell me precisely what it is a machine cannot do,” he declared, “then I can always make a machine which will do just that.” MANIAC didn’t just represent a powerful new kind of machine, but “a new type of life.”
  • If Oppenheimer took hold of the sacred fire of atomic power, von Neumann’s theft was bolder and perhaps more insidious: He stole a piece of the human essence. He’s not only a modern Prometheus; he’s a second Frankenstein, creator of an all but human, potentially more than human monster.
  • “Technological power as such is always an ambivalent achievement,” Labatut’s von Neumann writes toward the end of his life, “and science is neutral all through, providing only means of control applicable to any purpose, and indifferent to all. It is not the particularly perverse destructiveness of one specific invention that creates danger. The danger is intrinsic. For progress there is no cure.”
Javier E

Opinion | America 2022: Where Everyone Has Rights and No One Has Responsibilities - The... - 0 views

  • the deeper issue: How is it that we have morphed into a country where people claim endless “rights” while fewer and fewer believe they have any “responsibilities.”
  • That was really Young’s message for Rogan and Spotify: Sure, you have the right to spread anti-vaccine misinformation, but where’s your sense of responsibility to your fellow citizens, and especially to the nurses and doctors who have to deal with the fallout for your words?
  • “We are losing what could be called our societal immunity,” argued Dov Seidman, founder of the How Institute for Society. þff“Societal immunity is the capacity for people to come together, do hard things and look out for one another in the face of existential threats, like a pandemic, or serious challenges to the cornerstones of their political and economic systems, like the legitimacy of elections or peaceful transfer of power.”
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  • This pervasive claim that “I have my rights” but “I don’t have responsibilities” is unraveling our country today.
  • But societal immunity “is a function of trust,”
  • “When trust in institutions, leaders and each other is high, people — in a crisis — are more willing to sublimate their cherished rights and demonstrate their sense of shared responsibilities toward others, even others they disagree with on important issues and even if it means making sacrifices.”
  • When our trust in each other erodes, though, as is happening in America today, fewer people think they have responsibilities to the other — only rights that protect them from being told by the other what to do.
  • completely ignored the four most important statistical facts about Covid-19 today that highlight our responsibilities — to our fellow citizens and, even more so, to the nurses and doctors risking their lives to take care of us in a pandemic.
  • First, unvaccinated adults 18 years and older are 16 times more likely to be hospitalized for Covid than fully vaccinated adults
  • Second: Adults 65 and older who are not vaccinated are around 50 times more likely to be hospitalized for Covid than those who have received a full vaccine course and a booster.
  • Third: Unvaccinated people are 20 times more likely to die of Covid than people who are vaccinated and boosted.
  • the emotional toll and other work conditions brought on by the pandemic contributed to some two-thirds of nurses giving thought to leaving the profession.
  • many hospitals today are experiencing an unprecedented 20 percent annual turnover rate of nurses — more than double the historical baseline. The more nurses leave, the more those left behind have had to work overtime.
  • Especially when so many dying unvaccinated patients tell their nurses, “I wish I had gotten vaccinated,”
  • none of these statistics were mentioned during that podcast
  • “You can listen to the entire 186-minute lovefest between Rogan and Malone and have no idea that our hospitals are overloaded with Covid cases,” wrote Levy, “and that on the day their conversation transpired, 7,559 people worldwide died of Covid, 1,410 of which were in the United States. The vast majority of them were unvaccinated.”
  • “When Malone uncorks questionable allegations about disastrous vaccine effects and the global cabal of politicians and drugmakers pulling strings, Rogan responds with uh-huhs and wows.”
  • That was Rogan’s right. That was Spotify C.E.O. Daniel Ek’s right.
  • But who was looking out for the doctors and nurses on the pandemic front lines whose only ask is that the politicians and media influencers who are privileged enough to have public platforms — especially one like Rogan with an average of 11 million listeners per episode — use them to reinforce our responsibilities to one another, not just our rights.
  • He could start by offering his listeners a 186-minute episode with intensive care nurses and doctors about what this pandemic of the unvaccinated has done to them.
  • That would be a teaching moment, not only about Covid, but also about putting our responsibilities to one another — and especially to those who care for us — at least on a par with our right to be as dumb and selfish as we want to be.
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