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manhefnawi

Want to Remember Your Vacation? Take Fewer Photos | Mental Floss - 0 views

mentalfloss.com/...our-vacation-take-fewer-photos

Memory

shared by manhefnawi on 12 Jun 18 - No Cached
  • Technology isn't always good for your memory. Overusing map apps can alter our navigational skills. Information overload can make us forgetful. Most of us treat Google like an external hard drive for information we might have once committed to memory. And all those selfies and picturesque vistas we photograph on vacation might be affecting how we remember the trip, according to a new study in the Journal of Experimental Social Psychology spotted by Vox.
  • The researchers conclude that recording an experience "may prevent people from remembering the very events they are attempting to preserve." Their study ends on a dark note: "Ironically, our results suggest that using media to preserve these moments may prevent people from fully experiencing them in the first place.
johnsonel7

Brainless Creatures Can Do Some Incredibly Smart Things - 0 views

www.nationalgeographic.com/...s-plants-jellyfish-osr-science

brain science

shared by johnsonel7 on 01 Oct 19 - No Cached
  • There's no denying that human intelligence makes our species stand out from other life on Earth. Our brains much more than our brawn account for our evolutionary successes—as well as our sometimes devastating impacts on the planet.
  • Depending on your definition, some basic hallmarks of intelligence—from decision-making to learning—can even be found in creatures that don't have brains at all.
  • These skills let slime molds do impressively well at some human tasks. When presented with bits of food arranged like the stops on Tokyo's rail system, branching slime molds come close to recreating the actual railway network. And in 2016, a team led by Macquarie University researcher Chris Reid showed that slime molds can solve the two-armed bandit problem—a decision-making test normally reserved for organisms with brains.
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  • they're facing the direction of next morning's sunrise, behavior that requires the plant to anticipate the future. What's more, young shoots of corn can “remember” the directions of light sources.
katherineharron

Reading is fundamental -- to the family's happiness - CNN - 0 views

www.cnn.com/...index.html

shared by katherineharron on 19 Jan 20 - No Cached
  • The value of reading to our kids -- for them and us -- is reinforced by the growing body of research on the topic. Just last week, a meta-analysis of 19 studies published in the journal Pediatrics found that reading aloud was significantly beneficial to children and their parents.In most of the studies -- which involved more than 3,000 families -- the parents were assessed as well as their kids, and reading aloud appeared to strengthen parents' feelings of competence, improve the quality of their relationships with their children and even reduce parental stress or depression.
  • mproving a child's reading skills and cognitive ability is important to their success in school, work and life. "If you are going to get anywhere in life," Roald Dahl is credited with saying, "you have to read a lot of books."The conversations children have around themes and ideas in books help them make sense of the world. And it's a joyful way to connect and be close with your kid. While reading in bed, my daughters and I lie next to each other, sometimes leaning into one other. We laugh and are surprised together and have deep conversations sparked by the novels. It's as high a quality as quality time gets.
  • Turning book reading into a ritual is as simple as repetition paired with a certain time or situation. Reading to kids just before bed is popular because routine makes for easier bedtimes as well -- a twofer!
katherineharron

Year-long resolutions don't work. Here's how to make 12 'micro-resolutions' instead - CNN - 0 views

www.cnn.com/...index.html

shared by katherineharron on 19 Jan 20 - No Cached
  • A mini- or micro-resolution is any behavior you commit to for four weeks. And even longer-term goals to, say, eat better or learn a new skill, can be broken down into more achievable goals on the way. Before you can land on Mars, focus on landing on the moon.
  • To create your micro-resolutions, you can start by thinking of 12 "bad" habits or indulgences you'd like to cut back on or give up entirely. This is what I did last year for what I called my "Year of Abstinence." My plan was to learn something about myself through self-denial, and it worked: I gave up alcohol, sweets, television and nine other things, but just for a month each. The mini-resolutions were as positive as they were eye-opening.
  • In order to simply increase my own, general awareness, every day in January my goal was to notice something new. I kept my eyes open, looked a bit longer, stopped to read the history markers, noticing buildings or took a different route than normal -- small ways to avoid sleepwalking through life.
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  • Sleep is tied to many positive health outcomes according to a constant stream of medical research, much of which recommends more than seven hours a night. My goal was to sleep eight hours each night, and for the first two weeks of the month I tried and failed. I didn't manage it once. It started stressing me out.Wake up, people: You're fooling yourself about sleep, study says I did get more sleep than I would have otherwise because I prioritized getting to bed earlier. But between work, training for a marathon, kids' bedtimes and evening plans, my life was not conducive to that schedule. But since I'm making up the rules (and you make up yours) I gave up on sleep.
  • Research ties nature exposure to both longevity and happiness, so I made it a goal to commune with nature every day. This could include a run through a park, stopping to hug a tree (which I did at least once), or watching a convoy of ants cross a sidewalk.
  • Another super-habit for mental and physical health, I made an effort to incorporate meditation in some form -- whether it was 10 breaths, 30 minutes, guided, formal, mantra-led, what have you -- every day.
  • To complement March's switch-up, my plan for June was the same split: 8 hours of sleep at night and active listening with the kids. I didn't think I could pull a straight fortnight of great sleep, so my aim was for 15 nights of sleep and 15 days of not doing something else while listening.
  • At CNN, I sit near a constant pile of sweets. And that combined with my weakness for them equals a snacking problem. So in July, my goal was to make fresh fruit my standard snack of choice and eat at least one piece or serving a day. And more water -- at least a pint before coffee in the morning.
  • In August I attempted to not stay seated for more than 30 minutes during waking hours. Recent research has associated a number of poor health conditions with a sedentary lifestyle. And while no one can definitively say how much sitting is bad for us, moving every 30 minutes has emerged as a good guideline.
  • My commitment in September was 15 minutes of some form of creative writing each day, almost entirely in a writer's notebook that I've had since college. It's full of random dialogue, lists and story plots, and I used to write in it often but not so much in recent years.
  • Read a novel. That was it. Given that I mainly read non-fiction, this idea seemed rather novel (sorry).
  • My intention was to make a daily gesture of gratitude -- an emotional state with its own positive health outcomes -- and I quickly fell behind. I decided instead (because, again, I make up the rules) to make the goal a total of 30 thank yous, one for each day of the month, and I managed to cram them all in.
  • In another attempt to combat unhealthy snacking, my final goal for 2019 was to convert my diet into one filled with non-processed, whole foods. Carrots and peanut butter instead of donuts; almonds instead of old Halloween candy -- you get the idea. I also declared my intention to track my progress and give myself a daily score.
blythewallick

Can Artificial Intelligence Be Creative? | JSTOR Daily - 0 views

daily.jstor.org/icial-intelligence-be-creative

Technology research

shared by blythewallick on 25 Oct 19 - No Cached
  • Machines can write compelling ad copy and solve complex “real life” problems. Should the creative class be worried?
  • Rich breaks down some “abstract” problems into their fundamental parts and shows how, with comprehensive enough data and well-structured enough logical programming, AI could be suited to tackle creative problems. In one case, she offers a “real world” example about a manufacturing company’s new line of products and their plans, goals, and expectations for marketing the new line to a specific city. Weekly Newsletter Get your fix of JSTOR Daily’s best stories in your inbox each Thursday. Privacy Policy   Contact Us You may unsubscribe at any time by clicking on the provided link on any marketing message.
  • almost all problems rely (or ought to rely) on an understanding of the nature of both knowledge and reasoning. Humanists are trying to solve many of these same problems. Thus there is room for a good deal of interaction between artificial intelligence and many disciplines within the humanities.
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  • There is much to be said, however, for art’s ability to evoke emotion based on common experience, sincerity, talent, and unique skill. Rich proves that AI can be used to answer complicated questions. But what we think of as creative work in the humanities is much more often about asking questions than it is about answering them.
honordearlove

Ivy League Scholars Urge Students: 'Think for Yourself' - The Atlantic - 0 views

www.theatlantic.com/...538317

education psychology knowledge

shared by honordearlove on 09 Sep 17 - No Cached
  • The “vice of conformism” is a temptation for all faculty and students, they argue, due to a climate rife with group think, where it is “all-too-easy to allow your views and outlook to be shaped by dominant opinion” on a campus or in academia generally.
  • It leads them to suppose dominant views are so obviously correct that only a bigot or a crank could question them. Since no one wants to be, or be thought of, as a bigot or a crank, the easy, lazy way to proceed is simply by falling into line with campus orthodoxies.
  • Because in their view, “the central point of a college education is to seek truth and to learn the skills and acquire the virtues necessary to be a lifelong truth-seeker,” and “open-mindedness, critical thinking, and debate are essential to discovering the truth.”
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  • Monday’s letter argues that “open-mindedness, critical thinking, and debate” are “our best antidotes to bigotry;” that a bigot is a person “who is obstinately or intolerantly devoted to his or her own opinions and prejudices;” and that the only people who need fear open-minded inquiry and robust debate “are the actual bigots,
Javier E

The Equality Conundrum | The New Yorker - 0 views

www.newyorker.com/...the-equality-conundrum

equality philosophy political theory history politics

shared by Javier E on 26 Apr 20 - No Cached
  • The philosopher Ronald Dworkin considered this type of parental conundrum in an essay called “What Is Equality?,” from 1981. The parents in such a family, he wrote, confront a trade-off between two worthy egalitarian goals. One goal, “equality of resources,” might be achieved by dividing the inheritance evenly, but it has the downside of failing to recognize important differences among the parties involved.
  • Another goal, “equality of welfare,” tries to take account of those differences by means of twisty calculations.
  • Take the first path, and you willfully ignore meaningful facts about your children. Take the second, and you risk dividing the inheritance both unevenly and incorrectly.
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  • In 2014, the Pew Research Center asked Americans to rank the “greatest dangers in the world.” A plurality put inequality first, ahead of “religious and ethnic hatred,” nuclear weapons, and environmental degradation. And yet people don’t agree about what, exactly, “equality” means.
  • One side argues that the city should guarantee procedural equality: it should insure that all students and families are equally informed about and encouraged to study for the entrance exam. The other side argues for a more direct, representation-based form of equality: it would jettison the exam, adopting a new admissions system designed to produce student bodies reflective of the city’s demography
  • In the past year, for example, New York City residents have found themselves in a debate over the city’s élite public high schools
  • The complexities of egalitarianism are especially frustrating because inequalities are so easy to grasp. C.E.O.s, on average, make almost three hundred times what their employees make; billionaire donors shape our politics; automation favors owners over workers; urban economies grow while rural areas stagnate; the best health care goes to the richest.
  • It’s not just about money. Tocqueville, writing in 1835, noted that our “ordinary practices of life” were egalitarian, too: we behaved as if there weren’t many differences among us. Today, there are “premiere” lines for popcorn at the movies and five tiers of Uber;
  • Inequality is everywhere, and unignorable. We’ve diagnosed the disease. Why can’t we agree on a cure?
  • In a book based on those lectures, “One Another’s Equals: The Basis of Human Equality,” Waldron points out that people are also marked by differences of skill, experience, creativity, and virtue. Given such consequential differences, he asks, in what sense are people “equal”?
  • According to the Declaration of Independence, it is “self-evident” that all men are created equal. But, from a certain perspective, it’s our inequality that’s self-evident.
  • More than twenty per cent of Americans, according to a 2015 poll, agree: they believe that the statement “All men are created equal” is false.
  • In Waldron’s view, though, it’s not a binary choice; it’s possible to see people as equal and unequal simultaneously. A society can sort its members into various categories—lawful and criminal, brilliant and not—while also allowing some principle of basic equality to circumscribe its judgments and, in some contexts, override them
  • Egalitarians like Dworkin and Waldron call this principle “deep equality.” It’s because of deep equality that even those people who acquire additional, justified worth through their actions—heroes, senators, pop stars—can still be considered fundamentally no better than anyone else.
  • In the course of his search, he explores centuries of intellectual history. Many thinkers, from Cicero to Locke, have argued that our ability to reason is what makes us equals.
  • Other thinkers, including Immanuel Kant, have cited our moral sense.
  • Some philosophers, such as Jeremy Bentham, have suggested that it’s our capacity to suffer that equalizes us
  • Waldron finds none of these arguments totally persuasive.
  • In various religious traditions, he observes, equality flows not just from broad assurances that we are all made in God’s image but from some sense that everyone is the protagonist in a saga of error, realization, and redemption: we’re equal because God cares about how things turn out for each of us.
  • Waldron himself is taken by Hannah Arendt’s related concept of “natality,” the notion that what each of us share is having been born as a “newcomer,” entering into history with “the capacity of beginning something anew, that is, of acting.”
  • equality may be not a self-evident fact about human beings but a human-made social construction that we must choose to put into practice.
  • In the end, Waldron concludes that there is no “small polished unitary soul-like substance” that makes us equal; there’s only a patchwork of arguments for our deep equality, collectively compelling but individually limited.
  • Equality is a composite idea—a nexus of complementary and competing intuitions.
  • The blurry nature of equality makes it hard to solve egalitarian dilemmas from first principles. In each situation, we must feel our way forward, reconciling our conflicting intuitions about what “equal” means.
  • The communities that have the easiest time doing that tend to have some clearly defined, shared purpose. Sprinters competing in a hundred-metre dash have varied endowments and train in different conditions; from a certain perspective, those differences make every race unfair.
  • By embracing an agreed-upon theory of equality before the race, the sprinters can find collective meaning in the ranked inequalities that emerge when it ends
  • Perhaps because necessity is so demanding, our egalitarian commitments tend to rest on a different principle: luck.
  • “Some people are blessed with good luck, some are cursed with bad luck, and it is the responsibility of society—all of us regarded collectively—to alter the distribution of goods and evils that arises from the jumble of lotteries that constitutes human life as we know it.” Anderson, in an influential coinage, calls this outlook “luck egalitarianism.”
  • This sort of artisanal egalitarianism is comparatively easy to arrange. Mass-producing it is what’s hard. A whole society can’t get together in a room to hash things out. Instead, consensus must coalesce slowly around broad egalitarian principles.
  • No principle is perfect; each contains hidden dangers that emerge with time. Many people, in contemplating the division of goods, invoke the principle of necessity: the idea that our first priority should be the equal fulfillment of fundamental needs. The hidden danger here becomes apparent once we go past a certain point of subsistence.
  • a core problem that bedevils egalitarianism—what philosophers call “the problem of expensive tastes.”
  • The problem—what feels like a necessity to one person seems like a luxury to another—is familiar to anyone who’s argued with a foodie spouse or roommate about the grocery bil
  • The problem is so insistent that a whole body of political philosophy—“prioritarianism”—is devoted to the challenge of sorting people with needs from people with wants
  • the line shifts as the years pass. Medical procedures that seem optional today become necessities tomorrow; educational attainments that were once unusual, such as college degrees, become increasingly indispensable with time
  • Some thinkers try to tame the problem of expensive tastes by asking what a “normal” or “typical” person might find necessary. But it’s easy to define “typical” too narrowly, letting unfair assumptions influence our judgment
  • an odd feature of our social contract: if you’re fired from your job, unemployment benefits help keep you afloat, while if you stop working to have a child you must deal with the loss of income yourself. This contradiction, she writes, reveals an assumption that “the desire to procreate is just another expensive taste”; it reflects, she argues, the sexist presumption that “atomistic egoism and self-sufficiency” are the human norm. The word “necessity” suggests the idea of a bare minimum. In fact, it sets a high bar. Clearing it may require rethinking how society functions.
Javier E

Boris Johnson's blundering was political genius. But now that moment has passed | Steph... - 0 views

www.theguardian.com/...ris-johnson-brexit-coronavirus

leadership group great theory genius psychology research

shared by Javier E on 07 Jul 20 - No Cached
  • One of the most potent and enduring myths in our society is that leadership is reducible to the power of the leader. A few special individuals are blessed with special qualities that set them apart from the rest of us and entitle them to rule. As Thomas Carlyle asserted, “Universal history … is at bottom the history of the great men who have worked here.” If only we could isolate the qualities that make these leaders exceptional.
  • Such ideas launched numerous studies that sought to find personality characteristics that predict leadership success – none of them particularly fruitful.
  • such an approach misses a very obvious point: leaders only achieve anything through their followers, and “great man” theories write the followers out of history.
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  • And leaders are never just leaders, they are always leaders of a particular social group – a nation, a political party, a religion
  • leadership is a group process: and, more specifically, it is the cultivation of a “we” relationship between leaders and followers.
  • Effective leadership, then, is not about what separates the leader from others. It is about what brings the leader together with group members and allows him or her to represent them
  • n effective leader is one who is seen to be one of us, to work for us and to achieve the things we value. That isn’t about being ordinary or typical. It is about being prototypical – of representing the values and the qualities that make our group distinctive.
  • In addition, effective leaders are not passive. They actively craft the group narrative and their own personal narrative to make the two mesh: they are skilled entrepreneurs of identity.
  • Hence, no given set of qualities will guarantee effective leadership, for these will change according to the identity of the group.
  • the performative politics of populism can backfire by making one unrepresentative as the groupings change. In the midst of a pandemic where the widest possible compliance to restrictive measures is necessary, the nation and its communities must be unified and inclusive. The inherently divisive categories of populism are no longer tenable.
  • Moreover, we need competent governance to get us through, rather than insurgent incompetence to get our votes. In this global crisis, our blundering prime minister is no longer of the group, nor for the group, and certainly not achieving what the group needs.
Javier E

The Adams Principle ❧ Current Affairs - 0 views

www.currentaffairs.org/...the-adams-principle

comic nihilism analysis business bureaucracy absurd corporation humor

shared by Javier E on 12 Oct 20 - No Cached
  • This type of glib quasi-logic works really well in comedy, especially in a format where space is restricted, and where the quick, disposable nature of the strip limits your ability to draw humor from character and plot. You take an idea, find a way to subvert or deconstruct it, and you get an absurd result.
  • while the idea of a “cubicle job” can seem to younger readers like relative bliss, they were (and are) still an emblem of boredom and absurdity, a sign that life was being slowly colonized by gray shapes and Powerpoint slides. Throughout his classic-era work, Adams hits on the feeling that the world has been made unnatural, unconducive to life; materially adequate, but spiritually exhausting. 
  • He makes constant use of something I’m going to call, for want of a better term, the sophoid: something which has the outer semblance of wisdom, but none of the substance; something that sounds weighty if you say it confidently enough, yet can be easily thrown away as “just a thought” if it won’t hold up to scrutiny.
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  • Adams did not just stick to comics: he is the author of over a dozen books (not counting the comic compendiums), which advise and analyze not only on surviving the office but also on daily life, future technology trends, romance, self-help strategy, and more. 
  • In his earlier books, you can feel the weight of the 1990s pressing down on his work, flattening and numbing its potency; this was the period that social scientist Francis Fukuyama dubbed “the end of history”, when the Cold War had ended, the West had won, 9/11 was just two numbers, and there were no grand missions left, no worlds left to conquer. While for millions of people, both in the United States and abroad, life was still chaotic and miserable, a lot of people found themselves living lives that were under no great immediate threat: without bombs or fascism or the threat of eviction to worry about, there was nothing left to do but to go to the office and enjoy fast-casual dining and Big Gulps, just as the Founding Fathers envisioned.
  • This dull but steady life produced a sense of slow-burn anxiety prominent in much of the pop culture of the time, as can be seen in movies such as Office Space, Fight Club and The Matrix, movies which cooed to their audience: there’s got to be more to life than this, right?
  • Beware: as I’m pretty sure Nietzsche said, when you gaze into Dilbert, eventually Dilbert gazes back into you.
  • for someone who satirizes business bullshit, Adams is a person who seems to have bought into much of it wholeheartedly; when he explains his approach to life he tends to speak in LinkedIn truisms, expounding on his “skill stacks” and “maximizing [his] personal energy”. (You can read more about this in his career advice book, How to Fail at Almost Everything and Still Win Big;
  • Following his non-Dilbert career more carefully, you can see that at every stage of his career, he’s actually quite heavily invested in the bullshit he makes fun of every day, or at least some aspects of it: he possesses an MBA from UC Berkeley, and has launched or otherwise been involved in a significant number of business ventures, most amusingly a health food wrap called the “Dilberito”.
  • In the past few years, Adams has gained some notoriety as a Trump supporter; having slowly moved from “vaguely all-over-the-place centrist who has some odd thoughts and thinks some aspects of Trump are impressive” to full-on MAGA guy, even writing a book called Win Bigly praising Trump’s abilities as a “master persuader”.
  • this is a guy who hates drab corporatespeak but loves the ideology behind it, a guy who describes the vast powerlessness of life but believes you can change it by writing some words on a napkin. That blend of rebellion against the symptoms of post-Cold War society and sworn allegiance to its machinations couldn’t lead anywhere else but to Trump, a man who rails against ‘elites’ while allowing them to run the country into the ground.
  • In Dilbert the Pointy-haired Boss uses this type of thinking to evil ends, in the tradition of Catch-22 and other satires of systemic brutality, but the relatable characters use it to their advantage too—by using intellectual sleight of hand with the boss to justify doing less work, or by finding clever ways to look busy when they’re not, or to avoid people who are unpleasant to be around.
  • I just think Adams is a guy who spent so long in the world of slick aphorisms and comic-strip logic that it eventually ate into his brain, became his entire manner of thinking
clairemann

'At 47, I discovered I am autistic - suddenly so many things made sense' | Life and sty... - 0 views

www.theguardian.com/...enly-so-many-things-made-sense

psychology science research brain science knowledge

shared by clairemann on 27 Oct 20 - No Cached
  • I knew I was different and I had always been told I was “too sensitive”. But I don’t fit the dated Rain Man stereotype. I’m a CEO, I’m married, I have two children. Autism is often a hidden disability.
  • I always operated with some level of confusion.
  • My mind is always going a million miles an hour and I don’t really have an off switch. I need to finish what I start at any cost. Now I understand that is part of being autistic.
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  • Einstein, Mozart, Michelangelo, Steve Jobs, Bill Gates – all these overachievers are widely believed to be, or have been, on the spectrum.
  • I used recreational drugs to smooth me through the challenges of social communication.
  • With every interaction, verbal or written, I go through a mental checklist: is my response appropriate? Is it relevant? Is this something only I am going to find interesting? Is my tone right? Trying to follow social rules and adapt to an allistic [non-autistic] world is exhausting. No one sees what is going on inside my head.
  • Misunderstandings in communication can blow up quite quickly.
  • I burnt out in my late 20s.
  • My greatest fear has been something I’ve always referred to as “the big alone”. Even when I’ve been in loving relationships, as I am now, there has been a terrible aloneness in not understanding why I am not like other people.
  • I was able to look back at situations and misunderstandings and understand what had happened. I’d been told my communication could be “off” sometimes – a bit intense, a bit abrupt.
  • Autistic children spend a lot of time “masking”, imitating so-called “normal” behaviour. They need to be able to experience their authentic selves.
  • Over the past five or 10 years, the concept of neurodiversity – the idea that these differences in our brains should be celebrated – has become better known. We deserve equality, respect and full social inclusion.
  • We need to start making space for neurodivergent people at school, at work, in life generally. Autistic people bring a whole new set of skills with them.
Javier E

Opinion | Imagination Is More Important Than You Think - The New York Times - 0 views

www.nytimes.com/...imagination-empathy.html

imagination perspectives psychology knowledge

shared by Javier E on 12 Nov 21 - No Cached
  • Plato and Aristotle disagreed about the imagination
  • Plato gave the impression that imagination is a somewhat airy-fairy luxury good. It deals with illusions and make-believe and distracts us from reality and our capacity to coolly reason about it. Aristotle countered that imagination is one of the foundations of all knowledge.
  • What is imagination?
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  • Imagination is the capacity to make associations among all these bits of information and to synthesize them into patterns and concepts.
  • When you walk, say, into a coffee shop you don’t see an array of surfaces, lights and angles. Your imagination instantly coalesces all that into an image: “coffee shop.”
  • Neuroscientists have come to appreciate how fantastically complicated and subjective this process of creating mental images really is. You may think perception is a simple “objective” process of taking in the world and cognition is a complicated process of thinking about it. But that’s wrong.
  • Perception — the fast process of selecting, putting together, interpreting and experiencing facts, thoughts and emotions — is the essential poetic act that makes you you.
  • For example, you don’t see the naked concept “coffee shop.” The image you create is coated with personal feelings, memories and evaluations. You see: “slightly upscale suburban coffee shop trying and failing to send off a hipster vibe.” The imagination, Charles Darwin wrote, “unites former images and ideas, independently of the will, and thus creates brilliant and novel results.”
  • Imagination helps you perceive reality, try on other realities, predict possible futures, experience other viewpoints. And yet how much do schools prioritize the cultivation of this essential ability?
  • “A fool sees not the same tree that a wise man sees,” William Blake observed.
  • Can you improve your imagination? Yes. By creating complex and varied lenses through which to see the world
  • A person who feeds his or her imagination with a fuller repertoire of thoughts and experiences has the ability not only to see reality more richly but also — even more rare — to imagine the world through the imaginations of others.
  • This is the skill we see in Shakespeare to such a miraculous degree — his ability to disappear into his characters and inhabit their points of view without ever pretending to explain them.
  • Different people have different kinds of imagination. Some people mainly focus on the parts of the world that can be quantified.
  • it often doesn’t see the subjective way people coat the world with values and emotions and aspirations, which is exactly what we want to see if we want to glimpse how they experience their experience.
  • Furthermore, imagination can get richer over time. When you go to Thanksgiving dinner, your image of Uncle Frank contains the memories of past Thanksgivings, the arguments and the jokes, and the whole sum of your common experiences. The guy you once saw as an insufferable blowhard you now see — as your range of associations has widened and deepened — as a decent soul struggling with his wounds.
  • What happens to a society that lets so much of its imaginative capacity lie fallow? Perhaps you wind up in a society in which people are strangers to one another and themselves.
Javier E

Why Is It So Hard to Be Rational? | The New Yorker - 0 views

www.newyorker.com/...y-is-it-so-hard-to-be-rational

psychology rationality thinking intellectual reason Bayesian logic Culture crisis

shared by Javier E on 19 Sep 21 - No Cached
  • an unusually large number of books about rationality were being published this year, among them Steven Pinker’s “Rationality: What It Is, Why It Seems Scarce, Why It Matters” (Viking) and Julia Galef’s “The Scout Mindset: Why Some People See Things Clearly and Others Don’t” (Portfolio).
  • When the world changes quickly, we need strategies for understanding it. We hope, reasonably, that rational people will be more careful, honest, truthful, fair-minded, curious, and right than irrational ones.
  • And yet rationality has sharp edges that make it hard to put at the center of one’s life
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  • You might be well-intentioned, rational, and mistaken, simply because so much in our thinking can go wrong. (“RATIONAL, adj.: Devoid of all delusions save those of observation, experience and reflection,”
  • You might be rational and self-deceptive, because telling yourself that you are rational can itself become a source of bias. It’s possible that you are trying to appear rational only because you want to impress people; or that you are more rational about some things (your job) than others (your kids); or that your rationality gives way to rancor as soon as your ideas are challenged. Perhaps you irrationally insist on answering difficult questions yourself when you’d be better off trusting the expert consensus.
  • Not just individuals but societies can fall prey to false or compromised rationality. In a 2014 book, “The Revolt of the Public and the Crisis of Authority in the New Millennium,” Martin Gurri, a C.I.A. analyst turned libertarian social thinker, argued that the unmasking of allegedly pseudo-rational institutions had become the central drama of our age: people around the world, having concluded that the bigwigs in our colleges, newsrooms, and legislatures were better at appearing rational than at being so, had embraced a nihilist populism that sees all forms of public rationality as suspect.
  • modern life would be impossible without those rational systems; we must improve them, not reject them. We have no choice but to wrestle with rationality—an ideal that, the sociologist Max Weber wrote, “contains within itself a world of contradictions.”
  • Where others might be completely convinced that G.M.O.s are bad, or that Jack is trustworthy, or that the enemy is Eurasia, a Bayesian assigns probabilities to these propositions. She doesn’t build an immovable world view; instead, by continually updating her probabilities, she inches closer to a more useful account of reality. The cooking is never done.
  • Rationality is one of humanity’s superpowers. How do we keep from misusing it?
  • Start with the big picture, fixing it firmly in your mind. Be cautious as you integrate new information, and don’t jump to conclusions. Notice when new data points do and do not alter your baseline assumptions (most of the time, they won’t alter them), but keep track of how often those assumptions seem contradicted by what’s new. Beware the power of alarming news, and proceed by putting it in a broader, real-world context.
  • Bayesian reasoning implies a few “best practices.”
  • Keep the cooked information over here and the raw information over there; remember that raw ingredients often reduce over heat
  • We want to live in a more rational society, but not in a falsely rationalized one. We want to be more rational as individuals, but not to overdo it. We need to know when to think and when to stop thinking, when to doubt and when to trust.
  • But the real power of the Bayesian approach isn’t procedural; it’s that it replaces the facts in our minds with probabilities.
  • Applied to specific problems—Should you invest in Tesla? How bad is the Delta variant?—the techniques promoted by rationality writers are clarifying and powerful.
  • the rationality movement is also a social movement; rationalists today form what is sometimes called the “rationality community,” and, as evangelists, they hope to increase its size.
  • In “Rationality,” “The Scout Mindset,” and other similar books, irrationality is often presented as a form of misbehavior, which might be rectified through education or socialization.
  • Greg tells me that, in his business, it’s not enough to have rational thoughts. Someone who’s used to pondering questions at leisure might struggle to learn and reason when the clock is ticking; someone who is good at reaching rational conclusions might not be willing to sign on the dotted line when the time comes. Greg’s hedge-fund colleagues describe as “commercial”—a compliment—someone who is not only rational but timely and decisive.
  • You can know what’s right but still struggle to do it.
  • Following through on your own conclusions is one challenge. But a rationalist must also be “metarational,” willing to hand over the thinking keys when someone else is better informed or better trained. This, too, is harder than it sounds.
  • For all this to happen, rationality is necessary, but not sufficient. Thinking straight is just part of the work. 
  • I found it possible to be metarational with my dad not just because I respected his mind but because I knew that he was a good and cautious person who had my and my mother’s best interests at heart.
  • between the two of us, we had the right ingredients—mutual trust, mutual concern, and a shared commitment to reason and to act.
  • Intellectually, we understand that our complex society requires the division of both practical and cognitive labor. We accept that our knowledge maps are limited not just by our smarts but by our time and interests. Still, like Gurri’s populists, rationalists may stage their own contrarian revolts, repeatedly finding that no one’s opinions but their own are defensible. In letting go, as in following through, one’s whole personality gets involved.
  • in truth, it maps out a series of escalating challenges. In search of facts, we must make do with probabilities. Unable to know it all for ourselves, we must rely on others who care enough to know. We must act while we are still uncertain, and we must act in time—sometimes individually, but often together.
  • The realities of rationality are humbling. Know things; want things; use what you know to get what you want. It sounds like a simple formula.
  • The real challenge isn’t being right but knowing how wrong you might be.By Joshua RothmanAugust 16, 2021
  • Writing about rationality in the early twentieth century, Weber saw himself as coming to grips with a titanic force—an ascendant outlook that was rewriting our values. He talked about rationality in many different ways. We can practice the instrumental rationality of means and ends (how do I get what I want?) and the value rationality of purposes and goals (do I have good reasons for wanting what I want?). We can pursue the rationality of affect (am I cool, calm, and collected?) or develop the rationality of habit (do I live an ordered, or “rationalized,” life?).
  • Weber worried that it was turning each individual into a “cog in the machine,” and life into an “iron cage.” Today, rationality and the words around it are still shadowed with Weberian pessimism and cursed with double meanings. You’re rationalizing the org chart: are you bringing order to chaos, or justifying the illogical?
  • For Aristotle, rationality was what separated human beings from animals. For the authors of “The Rationality Quotient,” it’s a mental faculty, parallel to but distinct from intelligence, which involves a person’s ability to juggle many scenarios in her head at once, without letting any one monopolize her attention or bias her against the rest.
  • In “The Rationality Quotient: Toward a Test of Rational Thinking” (M.I.T.), from 2016, the psychologists Keith E. Stanovich, Richard F. West, and Maggie E. Toplak call rationality “a torturous and tortured term,” in part because philosophers, sociologists, psychologists, and economists have all defined it differently
  • Galef, who hosts a podcast called “Rationally Speaking” and co-founded the nonprofit Center for Applied Rationality, in Berkeley, barely uses the word “rationality” in her book on the subject. Instead, she describes a “scout mindset,” which can help you “to recognize when you are wrong, to seek out your blind spots, to test your assumptions and change course.” (The “soldier mindset,” by contrast, encourages you to defend your positions at any cost.)
  • Galef tends to see rationality as a method for acquiring more accurate views.
  • Pinker, a cognitive and evolutionary psychologist, sees it instrumentally, as “the ability to use knowledge to attain goals.” By this definition, to be a rational person you have to know things, you have to want things, and you have to use what you know to get what you want.
  • Introspection is key to rationality. A rational person must practice what the neuroscientist Stephen Fleming, in “Know Thyself: The Science of Self-Awareness” (Basic Books), calls “metacognition,” or “the ability to think about our own thinking”—“a fragile, beautiful, and frankly bizarre feature of the human mind.”
  • A successful student uses metacognition to know when he needs to study more and when he’s studied enough: essentially, parts of his brain are monitoring other parts.
  • In everyday life, the biggest obstacle to metacognition is what psychologists call the “illusion of fluency.” As we perform increasingly familiar tasks, we monitor our performance less rigorously; this happens when we drive, or fold laundry, and also when we think thoughts we’ve thought many times before
  • The trick is to break the illusion of fluency, and to encourage an “awareness of ignorance.”
  • metacognition is a skill. Some people are better at it than others. Galef believes that, by “calibrating” our metacognitive minds, we can improve our performance and so become more rational
  • There are many calibration methods
  • nowing about what you know is Rationality 101. The advanced coursework has to do with changes in your knowledge.
  • Most of us stay informed straightforwardly—by taking in new information. Rationalists do the same, but self-consciously, with an eye to deliberately redrawing their mental maps.
  • The challenge is that news about distant territories drifts in from many sources; fresh facts and opinions aren’t uniformly significant. In recent decades, rationalists confronting this problem have rallied behind the work of Thomas Bayes
  • So-called Bayesian reasoning—a particular thinking technique, with its own distinctive jargon—has become de rigueur.
  • the basic idea is simple. When new information comes in, you don’t want it to replace old information wholesale. Instead, you want it to modify what you already know to an appropriate degree. The degree of modification depends both on your confidence in your preëxisting knowledge and on the value of the new data. Bayesian reasoners begin with what they call the “prior” probability of something being true, and then find out if they need to adjust it.
  • Bayesian reasoning is an approach to statistics, but you can use it to interpret all sorts of new information.
Javier E

Technopoly-Chs. 9,10--Scientism, the great symbol drain - 0 views

scientism science social science narrative objectivity advertising morality authority coherence Postman book notes

shared by Javier E on 02 Oct 21 - No Cached
  • By Scientism, I mean three interrelated ideas that, taken together, stand as one of the pillars of Technopoly.
  • The first and indispensable idea is, as noted, that the methods of the natural sciences can be applied to the study of human behavior. This idea is the backbone of much of psychology and sociology as practiced at least in America, and largely accounts for the fact that social science, to quote F. A. Hayek, "has cont~ibuted scarcely anything to our understanding of social phenomena." 2
  • The second idea is, as also noted, that social science generates specific principles which can be used to organize society on a rational and humane basis. This implies that technical meansmostly "invisible technologies" supervised by experts-can be designed to control human behavior and set it on the proper course.
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  • The third idea is that faith in science can serve as a comprehensive belief system that gives meaning to life, as well. as a sense of well-being, morality, and even immortality.
  • the spirit behind this scientific ideal inspired several men to believe that the reliable and predictable knowledge that could be obtained about stars and atoms could also be obtained about human behavior.
  • Among the best known of these early "social scientists" were Claude-Henri de Saint-Simon, Prosper Enfantin, and, of course, Auguste Comte.
  • They held in common two beliefs to which T echnopoly is deeply indebted: that the natural sciences provide a method to unlock the secrets of both the human heart and the direction of social life; that society can be rationally and humanely reorganized according to principles that social science will uncover. It is with these men that the idea of "social engineering" begins and the seeds of Scientism are planted.
  • Information produced by counting may sometimes be valuable in helping a person get an idea, or, even more so, in providing support for an idea. But the mere activity of counting does not make science.
  • Nor does observing th_ings, though it is sometimes said that if one is empirical, one is scientific. To be empirical means to look at things before drawing conclusions. Everyone, therefore, is an empiricist, with the possible exception of paranoid schizophrenics.
  • What we may call science, then, is the quest to find the immutable and universal laws that govern processes, presuming that there are cause-and-effect relations among these processes. It follows that the quest to understand human behavior and feeling can in no sense except the most trivial be called science.
  • Scientists do strive to be empirical and where possible precise, but it is also basic to their enterprise that they maintain a high degree of objectivity, which means that they study things independently of what people think or do about them.
  • I do not say, incidentally, that the Oedipus complex and God do not exist. Nor do I say that to believe in them is harmful-far from it. I say only that, there being no tests that could, in principle, show them to be false, they fall outside the purview Scientism 151 of science, as do almost all theories that make up the content of "social science."
  • in the nineteenth centu~, novelists provided us with most of the powerful metaphors and images of our culture.
  • This fact relieves the scientist of inquiring into their values and motivations and for this reason alone separates science from what is called social science, consigning the methodology of the latter (to quote Gunnar Myrdal) to the status of the "metaphysical and pseudo-objective." 3
  • The status of social-science methods is further reduced by the fact that there are almost no experiments that will reveal a social-science theory to be false.
  • et us further suppose that Milgram had found that 100 percent of his 1 subjecl:s did what they were told, with or without Hannah Arendt. And now let us suppose that I tell you a story of a Scientism 153 group of people who in some real situation refused to comply with the orders of a legitimate authority-let us say, the Danes who in the face of Nazi occupation helped nine thousand Jews escape to Sweden. Would you say to me that this cannot be so because Milgram' s study proves otherwise? Or would you say that this overturns Milgram's work? Perhaps you would say that the Danish response is not relevant, since the Danes did not regard the Nazi occupation as constituting legitimate autho!ity. But then, how would we explain the cooperative response to Nazi authority of the French, the Poles, and the Lithuanians? I think you would say none of these things, because Milgram' s experiment qoes not confirm or falsify any theory that might be said to postulate a law of human nature. His study-which, incidentally, I find both fascinating and terrifying-is not science. It is something else entirely.
  • Freud, could not imagine how the book could be judged exemplary: it was science or it was nothing. Well, of course, Freud was wrong. His work is exemplary-indeed, monumental-but scarcely anyone believes today that Freud was doing science, any more than educated people believe that Marx was doing science, or Max Weber or Lewis Mumford or Bruno Bettelheim or Carl Jung or Margaret Mead or Arnold Toynbee. What these people were doing-and Stanley Milgram was doing-is documenting the behavior and feelings of people as they confront problems posed by their culture.
  • the stories of social r~searchers are much closer in structure and purpose to what is called imaginative literature; that is to say, both a social researcher and a novelist give unique interpretations to a set of human events and support their interpretations with examples in various forms. Their interpretations cannot be proved or disproved but will draw their appeal from the power of their language, the depth of their explanations, the relevance of their examples, and the credibility of their themes.
  • And all of this has, in both cases, an identifiable moral purpose.
  • The words "true" and "false" do not apply here in the sense that they are used in mathematics or science. For there is nothing universally and irrevocably true or false about these interpretations. There are no critical tests to confirm or falsify them. There are no natural laws from which they are derived. They are bound by time, by situation, and above all by the cultural prejudices of the researcher or writer.
  • Both the novelist and the social researcher construct their stories by the use of archetypes and metaphors.
  • Cervantes, for example, gave us the enduring archetype of the incurable dreamer and idealist in Don Quixote. The social historian Marx gave us the archetype of the ruthless and conspiring, though nameless, capitalist. Flaubert gave us the repressed b~urgeois romantic in Emma Bovary. And Margaret Mead gave us the carefree, guiltless Samoan adolescent. Kafka gave us the alienated urbanite driven to self-loathing. And Max Weber gave us hardworking men driven by a mythology he called the Protestant Ethic. Dostoevsky gave us the egomaniac redeemed by love and religious fervor. And B. F. Skinner gave us the automaton redeemed by a benign technology.
  • Why do such social researchers tell their stories? Essentially for didactic and moralistic purposes. These men and women tell their stories for the same reason the Buddha, Confucius, Hillel, and Jesus told their stories (and for the same reason D. H. Lawrence told his).
  • Moreover, in their quest for objectivity, scientists proceed on the assumption that the objects they study are indifferent to the fact that they are being studied.
  • If, indeed, the price of civilization is repressed sexuality, it was not Sigmund Freud who discovered it. If the consciousness of people is formed by their material circumstances, it was not Marx who discovered it. If the medium is the message, it was not McLuhan who discovered it. They have merely retold ancient stories in a modem style.
  • Unlike science, social research never discovers anything. It only rediscovers what people once were told and need to be told again.
  • Only in knowing ~omething of the reasons why they advocated education can we make sense of the means they suggest. But to understand their reas.ons we must also understand the narratives that governed their view of the world. By narrative, I mean a story of human history that gives meaning to the past, explains the present, and provides guidance for the future.
  • In Technopoly, it is not Scientism 159 enough to say, it is immoral and degrading to allow people to be homeless. You cannot get anywhere by asking a judge, a politician, or a bureaucrat to r~ad Les Miserables or Nana or, indeed, the New Testament. Y 01.i must show that statistics have produced data revealing the homeless to be unhappy and to be a drain on the economy. Neither Dostoevsky nor Freud, Dickens nor Weber, Twain nor Marx, is now a dispenser of legitimate knowledge. They are interesting; they are ''.worth reading"; they are artifacts of our past. But as for "truth," we must tum to "science."
  • In Technopoly, it is not enough for social research to rediscover ancient truths or to comment on and criticize the moral behavior of people. In T echnopoly, it is an insult to call someone a "moralizer." Nor is it sufficient for social research to put forward metaphors, images, and ideas that can help people live with some measure of understanding and dignity.
  • Such a program lacks the aura of certain knowledge that only science can provide. It becomes necessary, then, to transform psychology, sociology, and anthropology into "sciences," in which humanity itself becomes an object, much like plants, planets, or ice cubes.
  • That is why the commonplaces that people fear death and that children who come from stable families valuing scholarship will do well in school must be announced as "discoveries" of scientific enterprise. In this way, social resear~hers can see themselves, and can be seen, as scientists, researchers without bias or values, unburdened by mere opinion. In this way, social policies can be claimed to rest on objectively determined facts.
  • given the psychological, social, and material benefits that attach to the label "scientist," it is not hard to see why social researchers should find it hard to give it up.
  • Our social "s'cientists" have from the beginning been less tender of conscience, or less rigorous in their views of science, or perhaps just more confused about the questions their procedures can answer and those they cannot. In any case, they have not been squeamish about imputing to their "discoveries" and the rigor of their procedures the power to direct us in how we ought rightly to behave.
  • It is less easy to see why the rest of us have so willingly, even eagerly, cooperated in perpetuating the same illusion.
  • When the new technologies and techniques and spirit of men like Galileo, Newton, and Bacon laid the foundations of natural science, they also discredited the authority of earlier accounts of the physical world, as found, for example, in the great tale of Genesis. By calling into question the truth of such accounts in one realm, science undermined the whole edifice of belief in sacred stories and ultimately swept away with it the source to which most humans had looked for moral authority. It is not too much to say, I think, that the desacralized world has been searching for an alternative source of moral authority ever since.
  • We welcome them gladly, and the claim explicitly made or implied, because we need so desperately to find some source outside the frail and shaky judgments of mortals like ourselves to authorize our moral decisions and behavior. And outside of the authority of brute force, which can scarcely be called moral, we seem to have little left but the authority of procedures.
  • It is not merely the misapplication of techniques such as quantification to questions where numbers have nothing to say; not merely the confusion of the material and social realms of human experience; not merely the claim of social researchers to be applying the aims and procedures of natural scien\:e to the human world.
  • This, then, is what I mean by Scientism.
  • It is the desperate hope, and wish, and ultimately the illusory belief that some standardized set of procedures called "science" can provide us with an unimpeachable source of moral authority, a suprahuman basis for answers to questions like "What is life, and when, and why?" "Why is death, and suffering?" 'What is right and wrong to do?" "What are good and evil ends?" "How ought we to think and feel and behave?
  • Science can tell us when a heart begins to beat, or movement begins, or what are the statistics on the survival of neonates of different gestational ages outside the womb. But science has no more authority than you do or I do to establish such criteria as the "true" definition of "life" or of human state or of personhood.
  • Social research can tell us how some people behave in the presence of what they believe to be legitimate authority. But it cannot tell us when authority is "legitimate" and when not, or how we must decide, or when it may be right or wrong to obey.
  • To ask of science, or expect of science, or accept unchallenged from science the answers to such questions is Scientism. And it is Technopoly's grand illusion.
  • In the institutional form it has taken in the United States, advertising is a symptom of a world-view 'that sees tradition as an obstacle to its claims. There can, of course, be no functioning sense of tradition without a measure of respect for symbols. Tradition is, in fact, nothing but the acknowledgment of the authority of symbols and the relevance of the narratives that gave birth to them. With the erosion of symbols there follows a loss of narrative, which is one of the most debilitating consequences of Technopoly' s power.
  • What the advertiser needs to know is not what is right about the product but what is wrong about the buyer. And so the balance of business expenditures shifts from product research to market research, which meahs orienting business away from making products of value and toward making consumers feel valuable. The business of business becomes pseudo-therapy; the consumer, a patient reassl.,lred by psychodramas.
  • At the moment, 1t 1s considered necessary to introduce computers to the classroom, as it once was thought necessary to bring closed-circuit television and film to the classroom. To the question "Why should we do this?" the answer is: "To make learning more efficient and more interesting." Such an answer is considered entirely adequate, since in T ~chnopoly efficiency and interest need no justification. It is, therefore, usually not noticed that this answer does not address the question "What is learning for?"
  • What this means is that somewhere near the core of Technopoly is a vast industry with license to use all available symbols to further the interests of commerce, by devouring the psyches of consumers.
  • In the twentieth century, such metaphors and images have come largely from the pens of social historians and researchers. ·Think of John Dewey, William James, Erik Erikson, Alfred Kinsey, Thorstein Veblen, Margaret Mead, Lewis Mumford, B. F. Skinner, Carl Rogers, Marshall McLuhan, Barbara Tuchman, Noam Chomsky, Robert Coles, even Stanley Milgram, and you must acknowledge that our ideas of what we are like and what kind of country we live in come from their stories to a far greater extent than from the stories of our most renowned novelists.
  • social idea that must be advanced through education.
  • Confucius advocated teaching "the Way" because in tradition he saw the best hope for social order. As our first systematic fascist, Plato wished education to produce philosopher kings. Cicero argued that education must free the student from the tyranny of the present. Jefferson thought the purpose of education is to teach the young how to protect their liberties. Rousseau wished education to free the young from the unnatural constraints of a wicked and arbitrary social order. And among John Dewey's aims was to help the student function without certainty in a world of constant change and puzzling· ambiguities.
  • The point is that cultures must have narratives and will find them where they will, even if they lead to catastrophe. The alternative is to live without meaning, the ultimate negation of life itself.
  • It is also to the point to say that each narrative is given its form and its emotional texture through a cluster of symbols that call for respect and allegiance, even devotion.
  • by definition, there can be no education philosophy that does not address what learning is for. Confucius, Plato, Quintilian, Cicero, Comenius, Erasmus, Locke, Rousseau, Jefferson, Russell, Montessori, Whitehead, and Dewey--each believed that there was some transcendent political, spiritual, or
  • The importance of the American Constitution is largely in its function as a symbol of the story of our origins. It is our political equivalent of Genesis. To mock it, to• ignore it, to circwnvent it is to declare the irrelevance of the story of the United States as a moral light unto the world. In like fashion, the Statue of Liberty is the key symbol of the story of America as the natural home of the teeming masses, from anywhere, yearning to be free.
  • There are those who believe--as did the great historian Arnold Toynbee-that without a comprehensive religious narrative at its center a culture must decline. Perhaps. There are, after all, other sources-mythology, politics, philosophy, and science; for example--but it is certain that no culture can flourish without narratives of transcendent orjgin and power.
  • This does not mean that the mere existence of such a narrative ensures a culture's stability and strength. There are destructive narratives. A narrative provides meaning, not necessarily survival-as, for example, the story provided by Adolf Hitler to the German nation in t:he 1930s.
  • What story does American education wish to tell now? In a growing Technopoly, what do we believe education is for?
  • The answers are discouraging, and one of. them can be inferred from any television commercial urging the young to stay in school. The commercial will either imply or state explicitly that education will help the persevering student to get a ·good job. And that's it. Well, not quite. There is also the idea that we educate ourselves to compete with the Japanese or the Germans in an economic struggle to be number one.
  • Young men, for example, will learn how to make lay-up shots when they play basketball. To be able to make them is part of the The Great Symbol Drain 177 definition of what good players are. But they do not play basketball for that purpose. There is usually a broader, deeper, and more meaningful reason for wanting to play-to assert their manhood, to please their fathers, to be acceptable to their peers, even for the sheer aesthetic pleasure of the game itself. What you have to do to be a success must be addressed only after you have found a reason to be successful.
  • Bloom's solution is that we go back to the basics of Western thought.
  • He wants us to teach our students what Plato, Aristotle, Cicero, Saint Augustine, and other luminaries have had to say on the great ethical and epistemological questions. He believes that by acquainting themselves with great books our students will acquire a moral and intellectual foundation that will give meaning and texture to their lives.
  • Hirsch's encyclopedic list is not a solution but a description of the problem of information glut. It is therefore essentially incoherent. But it also confuses a consequence of education with a purpose. Hirsch attempted to answer the question "What is an educated person?" He left unanswered the question "What is an education for?"
  • Those who reject Bloom's idea have offered several arguments against it. The first is that such a purpose for education is elitist: the mass of students would not find the great story of
  • Western civilization inspiring, are too deeply alienated from the past to find it so, and would therefore have difficulty connecting the "best that has been thought and said" to their own struggles to find q1eaning in their lives.
  • A second argument, coming from what is called a "leftist" perspective, is even more discouraging. In a sense, it offers a definition of what is meant by elitism. It asserts that the "story of Western civilization" is a partial, biased, and even oppressive one. It is not the story of blacks, American Indians, Hispanics, women, homosexuals-of any people who are not white heterosexual males of Judea-Christian heritage. This claim denies that there is or can be a national culture, a narrative of organizing power and inspiring symbols which all citizens can identify with and draw sustenance from. If this is true, it means nothing less than that our national symbols have been drained of their power to unite, and that education must become a tribal affair; that is, each subculture must find its own story and symbols, and use them as the moral basis of education.
  • nto this void comes the Technopoly story, with its emphasis on progress without limits, rights without responsibilities, and technology without cost. The T echnopoly story is without a moral center. It puts in its place efficiency, interest, and economic advance. It promises heaven on earth through the conveniences of technological progress. It casts aside all traditional narratives and symbols that· suggest stability and orderliness, and tells, instead, of a life of skills, technical expertise, and the ecstasy of consumption. Its purpose is to produce functionaries for an ongoing Technopoly.
  • It answers Bloom by saying that the story of Western civilization is irrelevant; it answers the political left by saying there is indeed a common culture whose name is T echnopoly and whose key symbol is now the computer, toward which there must be neither irreverence nor blasphemy. It even answers Hirsch by saying that there are items on his list that, if thought about too deeply and taken too seriously, will interfere with the progress of technology.
Javier E

TikTok Brain Explained: Why Some Kids Seem Hooked on Social Video Feeds - WSJ - 0 views

www.wsj.com/...social-video-feeds-11648866192

video social media children inattention attention gratification psychology brain science technology

shared by Javier E on 03 Apr 22 - No Cached
  • Remember the good old days when kids just watched YouTube all day? Now that they binge on 15-second TikToks, those YouTube clips seem like PBS documentaries.
  • Many parents tell me their kids can’t sit through feature-length films anymore because to them the movies feel painfully slow. Others have observed their kids struggling to focus on homework. And reading a book? Forget about it.
  • What is happening to kids’ brains?
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  • “It is hard to look at increasing trends in media consumption of all types, media multitasking and rates of ADHD in young people and not conclude that there is a decrease in their attention span,
  • Emerging research suggests that watching short, fast-paced videos makes it harder for kids to sustain activities that don’t offer instant—and constant—gratification.
  • One of the few studies specifically examining TikTok-related effects on the brain focused on Douyin, the TikTok equivalent in China, made by the same Chinese parent company, ByteDance Ltd. It found that the personalized videos the app’s recommendation engine shows users activate the reward centers of the brain, as compared with the general-interest videos shown to new users.
  • Brain scans of Chinese college students showed that areas involved in addiction were highly activated in those who watched personalized videos.
  • It also found some people have trouble controlling when to stop watching.
  • attention. “If kids’ brains become accustomed to constant changes, the brain finds it difficult to adapt to a nondigital activity where things don’t move quite as fast,”
  • A TikTok spokeswoman said the company wants younger teens to develop positive digital habits early on, and that it recently made some changes aimed at curbing extensive app usage. For example, TikTok won’t allow users ages 13 to 15 to receive push notifications after 9 p.m. TikTok also periodically reminds users to take a break to go outside or grab a snack.
  • Kids have a hard time pulling away from videos on YouTube, too, and Google has made several changes to help limit its use, including turning off autoplay by default on accounts of people under 18.
  • When kids do things that require prolonged focus, such as reading or solving math problems, they’re using directed attention
  • This function starts in the prefrontal cortex, the part of the brain responsible for decision making and impulse control.
  • “Directed attention is the ability to inhibit distractions and sustain attention and to shift attention appropriately. It requires higher-order skills like planning and prioritizing,”
  • Kids generally have a harder time doing this—and putting down their videogame controllers—because the prefrontal cortex isn’t fully developed until age 25.
  • “We speculate that individuals with lower self-control ability have more difficulty shifting attention away from favorite video stimulation,
  • “In the short-form snackable world, you’re getting quick hit after quick hit, and as soon as it’s over, you have to make a choice,” said Mass General’s Dr. Marci, who wrote the new book “Rewired: Protecting Your Brain in the Digital Age.” The more developed the prefrontal cortex, the better the choices.
  • Dopamine is a neurotransmitter that gets released in the brain when it’s expecting a reward. A flood of dopamine reinforces cravings for something enjoyable, whether it’s a tasty meal, a drug or a funny TikTok video.
  • “TikTok is a dopamine machine,” said John Hutton, a pediatrician and director of the Reading & Literacy Discovery Center at Cincinnati Children’s Hospital. “If you want kids to pay attention, they need to practice paying attention.”
  • Researchers are just beginning to conduct long-term studies on digital media’s effects on kids’ brains. The National Institutes of Health is funding a study of nearly 12,000 adolescents as they grow into adulthood to examine the impact that many childhood experiences—from social media to smoking—have on cognitive development.
  • she predicts they will find that when brains repeatedly process rapid, rewarding content, their ability to process less-rapid, less-rewarding things “may change or be harmed.”
  • “It’s like we’ve made kids live in a candy store and then we tell them to ignore all that candy and eat a plate of vegetables,”
  • “We have an endless flow of immediate pleasures that’s unprecedented in human history.”
  • Parents and kids can take steps to boost attention, but it takes effort
  • Swap screen time for real time. Exercise and free play are among the best ways to build attention during childhood,
  • “Depriving kids of tech doesn’t work, but simultaneously reducing it and building up other things, like playing outside, does,”
  • Practice restraint.
  • “When you practice stopping, it strengthens those connections in the brain to allow you to stop again next time.”
  • Use tech’s own tools. TikTok has a screen-time management setting that allows users to cap their app usage.
  • Ensure good sleep. Teens are suffering from a sleep deficit.
Javier E

Meet DALL-E, the A.I. That Draws Anything at Your Command - The New York Times - 0 views

www.nytimes.com/...openai-images-dall-e.html

ai drawing meaning semantic web language technology

shared by Javier E on 07 Apr 22 - No Cached
  • A half decade ago, the world’s leading A.I. labs built systems that could identify objects in digital images and even generate images on their own, including flowers, dogs, cars and faces. A few years later, they built systems that could do much the same with written language, summarizing articles, answering questions, generating tweets and even writing blog posts.
  • DALL-E is a notable step forward because it juggles both language and images and, in some cases, grasps the relationship between the two
  • “We can now use multiple, intersecting streams of information to create better and better technology,”
  • ...5 more annotations...
  • when Mr. Nichol tweaked his requests a little, adding or subtracting a few words here or there, it provided what he wanted. When he asked for “a piano in a living room filled with sand,” the image looked more like a beach in a living room.
  • DALL-E is what artificial intelligence researchers call a neural network, which is a mathematical system loosely modeled on the network of neurons in the brain.
  • the same technology that recognizes the commands spoken into smartphones and identifies the presence of pedestrians as self-driving cars navigate city streets.
  • A neural network learns skills by analyzing large amounts of data. By pinpointing patterns in thousands of avocado photos, for example, it can learn to recognize an avocado.
  • DALL-E looks for patterns as it analyzes millions of digital images as well as text captions that describe what each image depicts. In this way, it learns to recognize the links between the images and the words.
peterconnelly

Narcissistic bosses stymie knowledge flow, cooperation inside organizations -- ScienceD... - 0 views

www.sciencedaily.com/...220601155508.htm

knowledge cooperation

shared by peterconnelly on 04 Jun 22 - No Cached
  • Narcissism is a prominent trait among top executives, and most people have seen the evidence in their workplaces.
  • These individuals believe they have superior confidence, intelligence and judgment, and will pursue any opportunity to reinforce those inflated self-views and gain admiration. According to new research from the University of Washington, narcissism can also cause knowledge barriers within organizations.
  • Narcissists hinder this knowledge transfer due to a sense of superiority that leads them to overestimate the value of internal knowledge and underestimate the value of external knowledge.
  • ...4 more annotations...
  • Many big companies are what one would describe as multi-business firms, an organizational form where you have a corporate parent and subsidiary units," said co-author Abhinav Gupta
  • "Narcissism affects people's desire to be distinctive," Gupta said. "It's correlated by people wanting glory for themselves. We hypothesized that business-unit heads that have those traits would be the ones to say, 'We don't want to work with you. We have sufficient skills and knowledge and abilities that we will work independently.' That was very strongly borne out based on our research design."
  • The study found that unit-head narcissism can prevent knowledge sharing. That tendency diminished in fast-changing or complex environments because narcissists had an excuse to pursue external ideas. But when businesses have high inter-unit competition, narcissists are more tempted to distinguish themselves from other units.
  • "This research kind of goes against the grain of that. If you create the perception of competition inside an organization, then that will have some downstream effects. You will be essentially foregoing some essential knowledge-sharing activities."
criscimagnael

Can Forensic Science Be Trusted? - The Atlantic - 0 views

www.theatlantic.com/...629632

shared by criscimagnael on 30 May 22 - No Cached
  • When asked, years later, why she had failed to photograph what she said she’d seen on the enhanced bedsheet, Yezzo replied, “This is one time that I didn’t manage to get it soon enough.” She added: “Operator error.”
  • The words were deployed as definitive by prosecutors—“the evidence is uncontroverted by the scientist, totally uncontroverted”
  • Michael Donnelly, now a justice on the Ohio Supreme Court, did not preside over this case, but he has had ample exposure to the use of forensic evidence. “As a trial judge,” he told me, “I sat there for 14 years. And when forensics experts testified, the jury hung on their every word.”
  • ...10 more annotations...
  • Forensic science, which drives the plots of movies and television shows, is accorded great respect by the public. And in the proper hands, it can provide persuasive insight. But in the wrong hands, it can trap innocent people in a vise of seeming inerrancy—and it has done so far too often. What’s more, although some forensic disciplines, such as DNA analysis, are reliable, others have been shown to have serious limitations.
  • Yezzo is not like Annie Dookhan, a chemist in a Massachusetts crime laboratory who boosted her productivity by falsifying reports and by “dry labbing”—that is, reporting results without actually conducting any tests.
  • Nor is Yezzo like Michael West, a forensic odontologist who claimed that he could identify bite marks on a victim and then match those marks to a specific person.
  • The deeper issue with forensic science lies not in malfeasance or corruption—or utter incompetence—but in the gray area where Yezzo can be found. Her alleged personal problems are unusual: Only because of them did the details of her long career come to light.
  • to the point of alignment; how rarely an analyst’s skills are called into question in court; and how seldom the performance of crime labs is subjected to any true oversight.
  • More than half of those exonerated by post-conviction DNA testing had been wrongly convicted based on flawed forensic evidence.
  • The quality of the work done in crime labs is almost never audited.
  • Even the best forensic scientists can fall prey to unintentional bias.
  • Study after study has demonstrated the power of cognitive bias.
  • Cognitive bias can of course affect anyone, in any circumstance—but it is particularly dangerous in a criminal-justice system where forensic scientists have wide latitude as well as some incentive to support the views of prosecutors and the police.
Javier E

Elon Musk's Texts Shatter the Myth of the Tech Genius - The Atlantic - 0 views

www.theatlantic.com/...671619

social media knowledge tech elite immature

shared by Javier E on 01 Oct 22 - No Cached
  • The texts also cast a harsh light on the investment tactics of Silicon Valley’s best and brightest. There’s Calacanis’s overeager angel-investing pitches, and then you have the
  • “This is one of the most telling things I’ve ever seen about how investing works in Silicon Valley,” Jessica Lessin, the founder of the tech publication The Information, tweeted of the Andreessen exchange. Indeed, both examples from the document offer a look at the boys’ club and power networks of the tech world in action.
  • the eagerness to pony up for Musk and the lazy quality of this dealmaking reveal something deeper about the brokenness of this investment ecosystem and the ways that it is driven more by vibes and grievances than due diligence.
  • ...3 more annotations...
  • For this crew, the early success of their past companies or careers is usually prologue, and their skills will, of course, transfer to any area they choose to conquer (including magically solving free speech). But what they are actually doing is winging it.
  • There is a tendency, especially when it comes to the über-rich and powerful, to assume and to fantasize about what we can’t see. We ascribe shadowy brilliance or malevolence, which may very well be unearned or misguided.
  • What’s striking about the Musk messages, then, is the similarity between these men’s behavior behind closed doors and in public on Twitter. Perhaps the real revelation here is that the shallowness you see is the shallowness you get.
Javier E

Avoidance, not anxiety, may be sabotaging your life - The Washington Post - 0 views

www.washingtonpost.com/...ot-anxiety-patterns-strategies

anxiety avoidance climate change psychology research brain science bias

shared by Javier E on 17 Jun 23 - No Cached
  • Anxiety, for many people, is like an unwelcome houseguest — a lingering presence that causes tension, clouds the mind with endless “what ifs” and shows up as various physical sensations.
  • About 12 percent of U.S. adults regularly felt worry, nervousness or anxiety, according to a National Health Interview Survey conducted between October and December 2022.
  • Anxiety, though, is not the puppeteer pulling the strings in many of our lives. There is a more subtle and insidious marionette, and it’s called psychological avoidance. When we avoid certain situations and decisions, it can lead to heightened anxiety and more problems.
  • ...23 more annotations...
  • Psychological avoidance is akin to an ostrich burying its head in the sand, choosing ignorance over confrontation, all while a storm brews in the background.
  • depression and anxiety disorders cost the global economy $1 trillion each year in lost productivity.
  • avoidance, a strategy that not only fails to solve problems but fuels them.
  • Psychological avoidance isn’t about the actions we take or don’t take, but the intentions behind them. If our actions aim to squash discomfort hastily, then we’re probably 2favoiding
  • the three ways people tend to practice psychological avoidance.
  • Reacting
  • It’s when we reply hastily to an email that upsets us or raise our voices without considering the consequences.
  • Reacting is any response that seeks to eliminate the source of discomfort
  • Retreating
  • Retreating is the act of moving away or pulling back from anxiety-inducing situations
  • For example, my client with the fear of public speaking took a different job to avoid it. Others may reach for a glass of wine to numb out o
  • Remaining
  • Remaining is sticking to the status quo to avoid the discomfort of change.
  • Psychological avoidance is a powerful enemy, but there are three science-based skills to fight it.
  • Shifting involves checking in with your thoughts, especially when anxiety comes knocking. In those moments, we often have black-and-white, distorted thoughts, just like my client, who was worried about being in a romantic relationship, telling himself, “I will never be in a good relationship.”
  • Shifting is taking off dark, monochrome glasses and seeing the world in color again. Challenge your thoughts, clean out your lenses, by asking yourself, “Would I say this to my best friend in this scenario?
  • Approaching
  • taking a step that feels manageable.
  • The opposite of avoiding is approaching
  • Ask yourself: What is one small step I can take toward my fears and anxiety to overcome my avoidance.
  • Aligning
  • Aligning is living a values-driven life, where our daily actions are aligned with what matters the most to us: our values.
  • This is the opposite of what most of us do while anxious. In moments of intense anxiety, we tend to let our emotions, not our values, dictate our actions. To live a values-driven life, we need to first identify our values, whether that is health, family, work or something else. Then we need to dedicate time and effort to our values.
Javier E

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

www.theatlantic.com/...611572

commencement advice graduation youth wisdom taste learning education college humanities classics

shared by Javier E on 15 Jun 23 - No Cached
  • 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.
  • ...13 more annotations...
  • 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.
  • Javier E on 15 Jun 23
     
    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."*
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