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katedriscoll

Pattern Recognition - Rob Thomas - 0 views

  • The science of pattern recognition has been explored for hundreds of years, with the primary goal of optimally extracting patterns from data or situations, and effectively separating one pattern from another. Applications of pattern recognition are found everywhere, whether it’s categorizing disease, predicting outbreaks of disease, identifying individuals (through face or speech recognition), or classifying data. In fact, pattern recognition is so ingrained in many things we do, we often forget that it’s a unique discipline which must be treated as such if we want to really benefit from it.
lucieperloff

As Pandemic Upends Teaching, Fewer Students Want to Pursue It - The New York Times - 0 views

  • Kianna Ameni-Melvin’s parents used to tell her that there wasn’t much money to be made in education. But it was easy enough for her to tune them out as she enrolled in an education studies program, with her mind set on teaching high school special education.
  • “I didn’t want to start despising a career I had a passion for because of the salary,”
  • leaving teachers concerned for their health and scrambling to do their jobs effectively.
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  • Many program leaders believe enrollment fell because of the perceived hazards posed by in-person teaching and the difficulties of remote learning, combined with longstanding frustrations over low pay compared with professions that require similar levels of education.
  • But for many students, the challenges posed by remote teaching can be just as steep.
  • After months of seeing only her roommates, moving around a classroom brimming with fourth and fifth graders was nerve-racking.
  • new anxieties were most likely scaring away some potential applicants.
  • The number of education degrees conferred by American colleges and universities dropped by 22 percent between 2006 and 2019
  • At Portland State University in Oregon, some students were not able to get classroom placements while schools were operating remotely.
  • Educators have struggled with recruitment to the profession since long before the pandemic.
  • one quarter of respondents said that they were likely to leave the profession before the end of the school year.
  • California State University in Long Beach saw enrollment climb 15 percent this year,
  • Ms. Ameni-Melvin, the Towson student, said she would continue her education program for now because she felt invested after three years there.
  • Earlier in the pandemic, as she watched her parents, both teachers, stumble through the difficulties of preparing for remote class, she wondered: Was it too late to choose law school instead?
  • Ms. Ízunza Barba said she realized then that there was no other career path that could prove as meaningful. “Seeing her make her students laugh made me realize how much a teacher can impact someone’s day,” she said. “I was like, whoa, that’s something I want to do.”
cvanderloo

Nearly 500 Charged With Coronavirus-Related Fraud In Past Year : NPR - 1 views

  • Call it a nasty side effect of the COVID-19 pandemic — the flare-up in fraud, scams and hoaxes as some people have tried to use the crisis to line their pockets illegally.
  • The grand total that fraudsters tried to scam from the government and the public in those cases is more than $569 million.
  • The department's efforts to target fraud related to COVID-19 fraud date back to last March when then-Attorney General William Barr instructed federal prosecutors across the country to investigate and prosecute scams, price gouging and other coronavirus-related crimes aggressively.
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  • One measure created was the Paycheck Protection Program, or PPP, which gives loans to businesses to keep employees on the payroll.
  • Economic Injury Disaster Loans, a program designed to provide loans to small businesses and agricultural entities, was also a target for fraud. The department said it has seized $580 million in proceeds so far from fraudulent loan applications.
  • Unemployment insurance — weekly federal unemployment benefits worth $600 a week — also came on line because of the CARES Act.
  • Most notable among these scams are the fake cures and treatments for COVID-19. These have run from attempts to sell everything from industrial bleach to colloidal silver as a miracle cure or treatment for the virus.
  • According to the memo, $626 million in funds had been seized or forfeited due to civil and criminal investigation by the Justice Department involving the Economic Injury Disaster Loans and PPP measures. The subcommittee memo said that amounts to "less than 1% of the nearly $84 billion in potential fraud identified in these programs."
cvanderloo

'Here Is My Proof': Local Official Shows Scars To Demonstrate His Patriotism : NPR - 1 views

  • Ever since Lee Wong came to the U.S. after graduating from high school, he has faced questions about his patriotism.
  • Throughout his life, the discrimination continued — his application to be a police officer was immediately thrown into the trash, he says, as the officers laughed about the "Chinaman" who wants to be policeman.
  • Removing his tie and unbuttoning his shirt, the 69-year-old continued: "Here is my proof." He stood up, raising his undershirt, revealing a large dark scar across his chest. "This is sustained through my service in the U.S. military. Now is this patriot enough?"
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  • Several cities reported an increase in hate crimes against Asian people in 2020. One survey reported incidents of harassment and discrimination related to the coronavirus.
  • After showing his scars, Wong sat back down and buttoned up his shirt. "Prejudice is hate," he told the gathered crowd. "And that hate can be changed. We are human. We need to be kinder, gentler to one another. Because we are all the same. We are one human being on this earth."
tonycheng6

Accurate machine learning in materials science facilitated by using diverse data sources - 0 views

  • Computational modelling is also used to estimate the properties of materials. However, there is usually a trade-off between the cost of the experiments (or simulations) and the accuracy of the measurements (or estimates), which has limited the number of materials that can be tested rigorously.
  • Materials scientists commonly supplement their own ‘chemical intuition’ with predictions from machine-learning models, to decide which experiments to conduct next
  • More importantly, almost all of these studies use models built on data obtained from a single, consistent source. Such models are referred to as single-fidelity models.
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  • However, for most real-world applications, measurements of materials’ properties have varying levels of fidelity, depending on the resources available.
  • A comparison of prediction errors clearly demonstrates the benefit of the multi-fidelity approach
  • The authors’ system is not restricted to materials science, but is generalizable to any problem that can be described using graph structures, such as social networks and knowledge graphs (digital frameworks that represent knowledge as concepts connected by relationships)
  • More research is needed to understand the scenarios for which multi-fidelity learning is most beneficial, balancing prediction accuracy with the cost of acquiring data
caelengrubb

How Galileo Galilei's discoveries helped create modern science - 0 views

  • Few people in history can claim as large a contribution to how we conduct and think about science as Galileo. His work revolutionized our entire outlook on what it means to study nature (and got him in some very hot water with the Roman Inquisition)
  • He is perhaps best known for his championing of Copernicus’ heliocentric model (the one that says the Earth and other planets orbit the Sun), but that is by no means the full extent of his legacy. Far, far from it.
  • Galileo earned himself a place among the stars as Europe’s global navigation satellite system bears his name
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  • Galileo is certainly among the titans of science — in many ways, he’s one of its ‘founders’. His legacy includes contributions to the fields of physics, astronomy, math, engineering, and the application of the scientific method
  • He was an accomplished mathematician and inventor, designing (among others) several military compasses and the thermoscope. He was also the one to pick up the torch of modern astronomy from Copernicus, cementing the foundations of this field of study by proving his theories right.
  • Showing others what science can do, and how one should go about it, is Galileo’s most important achievement. Its effects still ripple through the lives of every researcher to this day
  • Since the days of Aristotle, scholars in Europe believed that heavier objects fall faster than lighter ones. Galileo showed that this wasn’t the case, using balls of the same materials but different weights and sizes. In one of his infamous experiments, he dropped two such balls from the top of the leaning tower of Pisa to show that objects of different weights accelerate just as fast towards the ground (air resistance notwithstanding).
  • The truth is Galileo’s experiments in this area used a more reliable but less flashy bunch of inclined planes that he rolled balls down on.
  • His interest regarding motion and the falling of objects were tightly linked to Galileo’s interest in planets, stars, and the solar system.
  • Apart from his theoretical pursuits, Galileo was also an accomplished engineer — meaning he could also turn his knowledge to the solving of practical problems. Most of these, historical accounts tell us, were attempts by Galileo to earn a little bit of extra cash in order to support his extended family after his father passed away.
  • Among his creations are a set of military compasses (sectors) that were simple enough for artillery crews and surveyors to use.
  • He was also an early builder and user of telescopes and microscopes. Galileo, among a few select others, was the first to ever use a refracting telescope as an instrument to observe heavenly bodies, in 1609
  • His fascination with celestial bodies and defense of the heliocentric model is what eventually led to the Inquisition cracking down on him and his works.
kaylynfreeman

How the brain paralyzes you while you sleep -- ScienceDaily - 1 views

  • In reality though, narcolepsy, cataplexy, and rapid eye movement (REM) sleep behavior disorder are all serious sleep-related illnesses. Researchers at the University of Tsukuba led by Professor Takeshi Sakurai have found neurons in the brain that link all three disorders and could provide a target for treatments.
  • In reality though, narcolepsy, cataplexy, and rapid eye movement (REM) sleep behavior disorder are all serious sleep-related illnesses. Researchers at the University of Tsukuba led by Professor Takeshi Sakurai have found neurons in the brain that link all three disorders and could provide a target for treatments.
    • margogramiak
       
      Cures or fixes to these disorders would change a lot of peoples lives.
  • Instead of being still during REM sleep, muscles move around, often going as far as to stand up and jump, yell, or punch.
    • margogramiak
       
      It makes sense that this would lead to poor sleep!
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  • When the researchers blocked the input to these neurons, the mice began moving during their sleep, just like someone with REM sleep behavior disorder.
    • margogramiak
       
      It's really cool that they found a source! How is this information applicable to a cure? Where do they go now?
  • Narcolepsy is characterized by suddenly falling asleep at any time during the day, even in mid-sentence. Cataplexy is a related illness in which people suddenly lose muscle tone and collapse.
    • margogramiak
       
      Are they associated with REM?
  • They tested their hypothesis using a mouse model of narcolepsy in which cataplexic attacks could be triggered by chocolate. "We found that silencing the SLD-to-ventral medial medulla reduced the number of cataplexic bouts,"
    • margogramiak
       
      Interesting
  • The glycinergic neurons we have identified in the ventral medial medulla could be a good target for drug therapies for people with narcolepsy, cataplexy, or REM sleep behavior disorder,
    • margogramiak
       
      Cool! So there's a shot at a fix.
  • "They were connected to neurons that control voluntary movements, but not those that control muscles in the eyes or internal organs. Importantly, they were inhibitory, meaning that they can prevent muscle movement when active."
  • "The glycinergic neurons we have identified in the ventral medial medulla could be a good target for drug therapies for people with narcolepsy, cataplexy, or REM sleep behavior disorder,"
Javier E

MacIntyre | Internet Encyclopedia of Philosophy - 0 views

  • For MacIntyre, “rationality” comprises all the intellectual resources, both formal and substantive, that we use to judge truth and falsity in propositions, and to determine choice-worthiness in courses of action
  • Rationality in this sense is not universal; it differs from community to community and from person to person, and may both develop and regress over the course of a person’s life or a community’s history.
  • So rationality itself, whether theoretical or practical, is a concept with a history: indeed, since there are also a diversity of traditions of enquiry, with histories, there are, so it will turn out, rationalities rather than rationality, just as it will also turn out that there are justices rather than justice
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  • Rationality is the collection of theories, beliefs, principles, and facts that the human subject uses to judge the world, and a person’s rationality is, to a large extent, the product of that person’s education and moral formation.
  • To the extent that a person accepts what is handed down from the moral and intellectual traditions of her or his community in learning to judge truth and falsity, good and evil, that person’s rationality is “tradition-constituted.” Tradition-constituted rationality provides the schemata by which we interpret, understand, and judge the world we live in
  • The apparent problem of relativism in MacIntyre’s theory of rationality is much like the problem of relativism in the philosophy of science. Scientific claims develop within larger theoretical frameworks, so that the apparent truth of a scientific claim depends on one’s judgment of the larger framework. The resolution of the problem of relativism therefore appears to hang on the possibility of judging frameworks or rationalities, or judging between frameworks or rationalities from a position that does not presuppose the truth of the framework or rationality, but no such theoretical standpoint is humanly possible.
  • MacIntyre finds that the world itself provides the criterion for the testing of rationalities, and he finds that there is no criterion except the world itself that can stand as the measure of the truth of any philosophical theory.
  • MacIntyre’s philosophy is indebted to the philosophy of science, which recognizes the historicism of scientific enquiry even as it seeks a truthful understanding of the world. MacIntyre’s philosophy does not offer a priori certainty about any theory or principle; it examines the ways in which reflection upon experience supports, challenges, or falsifies theories that have appeared to be the best theories so far to the people who have accepted them so far. MacIntyre’s ideal enquirers remain Hamlets, not Emmas.
  • history shows us that individuals, communities, and even whole nations may commit themselves militantly over long periods of their histories to doctrines that their ideological adversaries find irrational. This qualified relativism of appearances has troublesome implications for anyone who believes that philosophical enquiry can easily provide certain knowledge of the world
  • According to MacIntyre, theories govern the ways that we interpret the world and no theory is ever more than “the best standards so far” (3RV, p. 65). Our theories always remain open to improvement, and when our theories change, the appearances of our world—the apparent truths of claims judged within those theoretical frameworks—change with them.
  • From the subjective standpoint of the human enquirer, MacIntyre finds that theories, concepts, and facts all have histories, and they are all liable to change—for better or for worse.
  • MacIntyre holds that the rationality of individuals is not only tradition-constituted, it is also tradition constitutive, as individuals make their own contributions to their own rationality, and to the rationalities of their communities. Rationality is not fixed, within either the history of a community or the life of a person
  • The modern account of first principles justifies an approach to philosophy that rejects tradition. The modern liberal individualist approach is anti-traditional. It denies that our understanding is tradition-constituted and it denies that different cultures may differ in their standards of rationality and justice:
  • Modernity does not see tradition as the key that unlocks moral and political understanding, but as a superfluous accumulation of opinions that tend to prejudice moral and political reasoning.
  • Although modernity rejects tradition as a method of moral and political enquiry, MacIntyre finds that it nevertheless bears all the characteristics of a moral and political tradition.
  • If historical narratives are only projections of the interests of historians, then it is difficult to see how this historical narrative can claim to be truthful
  • For these post-modern theorists, “if the Enlightenment conceptions of truth and rationality cannot be sustained,” either relativism or perspectivism “is the only possible alternative” (p. 353). MacIntyre rejects both challenges by developing his theory of tradition-constituted and tradition-constitutive rationality on pp. 354-369
  • How, then, is one to settle challenges between two traditions? It depends on whether the adherents of either take the challenges of the other tradition seriously. It depends on whether the adherents of either tradition, on seeing a failure in their own tradition are willing to consider an answer offered by their rival (p. 355)
  • how a person with no traditional affiliation is to deal with the conflicting claims of rival traditions: “The initial answer is: that will depend upon who you are and how you understand yourself. This is not the kind of answer which we have been educated to expect in philosophy”
  • MacIntyre focuses the critique of modernity on the question of rational justification. Modern epistemology stands or falls on the possibility of Cartesian epistemological first principles. MacIntyre’s history exposes that notion of first principle as a fiction, and at the same time demonstrates that rational enquiry advances (or declines) only through tradition
  • MacIntyre cites Foucault’s 1966 book, Les Mots et les choses (The Order of Things, 1970) as an example of the self-subverting character of Genealogical enquiry
  • Foucault’s book reduces history to a procession of “incommensurable ordered schemes of classification and representation” none of which has any greater claim to truth than any other, yet this book “is itself organized as a scheme of classification and representation.”
  • From MacIntyre’s perspective, there is no question of deciding whether or not to work within a tradition; everyone who struggles with practical, moral, and political questions simply does. “There is no standing ground, no place for enquiry . . . apart from that which is provided by some particular tradition or other”
  • Three Rival Versions of Moral Enquiry (1990). The central idea of the Gifford Lectures is that philosophers make progress by addressing the shortcomings of traditional narratives about the world, shortcomings that become visible either through the failure of traditional narratives to make sense of experience, or through the introduction of contradictory narratives that prove impossible to dismiss
  • MacIntyre compares three traditions exemplified by three literary works published near the end of Adam Gifford’s life (1820–1887)
  • The Ninth Edition of the Encyclopaedia Britannica (1875–1889) represents the modern tradition of trying to understand the world objectively without the influence of tradition.
  • The Genealogy of Morals (1887), by Friedrich Nietzsche embodies the post-modern tradition of interpreting all traditions as arbitrary impositions of power.
  • The encyclical letter Aeterni Patris (1879) of Pope Leo XIII exemplifies the approach of acknowledging one’s predecessors within one’s own tradition of enquiry and working to advance or improve that tradition in the pursuit of objective truth. 
  • Of the three versions of moral enquiry treated in 3RV, only tradition, exemplified in 3RV by the Aristotelian, Thomistic tradition, understands itself as a tradition that looks backward to predecessors in order to understand present questions and move forward
  • Encyclopaedia obscures the role of tradition by presenting the most current conclusions and convictions of a tradition as if they had no history, and as if they represented the final discovery of unalterable truth
  • Encyclopaedists focus on the present and ignore the past.
  • Genealogists, on the other hand, focus on the past in order to undermine the claims of the present.
  • In short, Genealogy denies the teleology of human enquiry by denying (1) that historical enquiry has been fruitful, (2) that the enquiring person has a real identity, and (3) that enquiry has a real goal. MacIntyre finds this mode of enquiry incoherent.
  • Genealogy is self-deceiving insofar as it ignores the traditional and teleological character of its enquiry.
  • Genealogical moral enquiry must make similar exceptions to its treatments of the unity of the enquiring subject and the teleology of moral enquiry; thus “it seems to be the case that the intelligibility of genealogy requires beliefs and allegiances of a kind precluded by the genealogical stance” (3RV, p. 54-55)
  • MacIntyre uses Thomism because it applies the traditional mode of enquiry in a self-conscious manner. Thomistic students learn the work of philosophical enquiry as apprentices in a craft (3RV, p. 61), and maintain the principles of the tradition in their work to extend the understanding of the tradition, even as they remain open to the criticism of those principles.
  • 3RV uses Thomism as its example of tradition, but this use should not suggest that MacIntyre identifies “tradition” with Thomism or Thomism-as-a-name-for-the-Western-tradition. As noted above, WJWR distinguished four traditions of enquiry within the Western European world alone
  • MacIntyre’s emphasis on the temporality of rationality in traditional enquiry makes tradition incompatible with the epistemological projects of modern philosophy
  • Tradition is not merely conservative; it remains open to improvement,
  • Tradition differs from both encyclopaedia and genealogy in the way it understands the place of its theories in the history of human enquiry. The adherent of a tradition must understand that “the rationality of a craft is justified by its history so far,” thus it “is inseparable from the tradition through which it was achieved”
  • MacIntyre uses Thomas Aquinas to illustrate the revolutionary potential of traditional enquiry. Thomas was educated in Augustinian theology and Aristotelian philosophy, and through this education he began to see not only the contradictions between the two traditions, but also the strengths and weaknesses that each tradition revealed in the other. His education also helped him to discover a host of questions and problems that had to be answered and solved. Many of Thomas Aquinas’ responses to these concerns took the form of disputed questions. “Yet to each question the answer produced by Aquinas as a conclusion is no more than and, given Aquinas’s method, cannot but be no more than, the best answer reached so far. And hence derives the essential incompleteness”
  • argue that the virtues are essential to the practice of independent practical reason. The book is relentlessly practical; its arguments appeal only to experience and to purposes, and to the logic of practical reasoning.
  • Like other intelligent animals, human beings enter life vulnerable, weak, untrained, and unknowing, and face the likelihood of infirmity in sickness and in old age. Like other social animals, humans flourish in groups. We learn to regulate our passions, and to act effectively alone and in concert with others through an education provided within a community. MacIntyre’s position allows him to look to the animal world to find analogies to the role of social relationships in the moral formation of human beings
  • The task for the human child is to make “the transition from the infantile exercise of animal intelligence to the exercise of independent practical reasoning” (DRA, p. 87). For a child to make this transition is “to redirect and transform her or his desires, and subsequently to direct them consistently towards the goods of different stages of her or his life” (DRA, p. 87). The development of independent practical reason in the human agent requires the moral virtues in at least three ways.
  • DRA presents moral knowledge as a “knowing how,” rather than as a “knowing that.” Knowledge of moral rules is not sufficient for a moral life; prudence is required to enable the agent to apply the rules well.
  • “Knowing how to act virtuously always involves more than rule-following” (DRA, p. 93). The prudent person can judge what must be done in the absence of a rule and can also judge when general norms cannot be applied to particular cases.
  • Flourishing as an independent practical reasoner requires the virtues in a second way, simply because sometimes we need our friends to tell us who we really are. Independent practical reasoning also requires self-knowledge, but self-knowledge is impossible without the input of others whose judgment provides a reliable touchstone to test our beliefs about ourselves. Self-knowledge therefore requires the virtues that enable an agent to sustain formative relationships and to accept the criticism of trusted friends
  • Human flourishing requires the virtues in a third way, by making it possible to participate in social and political action. They enable us to “protect ourselves and others against neglect, defective sympathies, stupidity, acquisitiveness, and malice” (DRA, p. 98) by enabling us to form and sustain social relationships through which we may care for one another in our infirmities, and pursue common goods with and for the other members of our societies.
  • MacIntyre argues that it is impossible to find an external standpoint, because rational enquiry is an essentially social work (DRA, p. 156-7). Because it is social, shared rational enquiry requires moral commitment to, and practice of, the virtues to prevent the more complacent members of communities from closing off critical reflection upon “shared politically effective beliefs and concepts”
  • MacIntyre finds himself compelled to answer what may be called the question of moral provincialism: If one is to seek the truth about morality and justice, it seems necessary to “find a standpoint that is sufficiently external to the evaluative attitudes and practices that are to be put to the question.” If it is impossible for the agent to take such an external standpoint, if the agent’s commitments preclude radical criticism of the virtues of the community, does that leave the agent “a prisoner of shared prejudices” (DRA, p. 154)?
  • The book moves from MacIntyre’s assessment of human needs for the virtues to the political implications of that assessment. Social and political institutions that form and enable independent practical reasoning must “satisfy three conditions.” (1) They must enable their members to participate in shared deliberations about the communities’ actions. (2) They must establish norms of justice “consistent with exercise of” the virtue of justice. (3) They must enable the strong “to stand proxy” as advocates for the needs of the weak and the disabled.
  • The social and political institutions that MacIntyre recommends cannot be identified with the modern nation state or the modern nuclear family
  • The political structures necessary for human flourishing are essentially local
  • Yet local communities support human flourishing only when they actively support “the virtues of just generosity and shared deliberation”
  • MacIntyre rejects individualism and insists that we view human beings as members of communities who bear specific debts and responsibilities because of our social identities. The responsibilities one may inherit as a member of a community include debts to one’s forbearers that one can only repay to people in the present and future
  • The constructive argument of the second half of the book begins with traditional accounts of the excellences or virtues of practical reasoning and practical rationality rather than virtues of moral reasoning or morality. These traditional accounts define virtue as arête, as excellence
  • Practices are supported by institutions like chess clubs, hospitals, universities, industrial corporations, sports leagues, and political organizations.
  • Practices exist in tension with these institutions, since the institutions tend to be oriented to goods external to practices. Universities, hospitals, and scholarly societies may value prestige, profitability, or relations with political interest groups above excellence in the practices they are said to support.
  • Personal desires and institutional pressures to pursue external goods may threaten to derail practitioners’ pursuits of the goods internal to practices. MacIntyre defines virtue initially as the quality of character that enables an agent to overcome these temptations:
  • “A virtue is an acquired human quality the possession and exercise of which tends to enable us to achieve those goods which are internal to practices
  • Excellence as a human agent cannot be reduced to excellence in a particular practice (See AV, pp. 204–
  • The virtues therefore are to be understood as those dispositions which will not only sustain practices and enable us to achieve the goods internal to practices, but which will also sustain us in the relevant kind of quest for the good, by enabling us to overcome the harms, dangers, temptations, and distractions which we encounter, and which will furnish us with increasing self-knowledge and increasing knowledge of the good (AV, p. 219).
  • The excellent human agent has the moral qualities to seek what is good and best both in practices and in life as a whole.
  • The virtues find their point and purpose not only in sustaining those relationships necessary if the variety of goods internal to practices are to be achieved and not only in sustaining the form of an individual life in which that individual may seek out his or her good as the good of his or her whole life, but also in sustaining those traditions which provide both practices and individual lives with their necessary historical context (AV, p. 223)
  • Since “goods, and with them the only grounds for the authority of laws and virtues, can only be discovered by entering into those relationships which constitute communities whose central bond is a shared vision of and understanding of goods” (AV, p. 258), any hope for the transformation and renewal of society depends on the development and maintenance of such communities.
  • MacIntyre’s Aristotelian approach to ethics as a study of human action distinguishes him from post-Kantian moral philosophers who approach ethics as a means of determining the demands of objective, impersonal, universal morality
  • This modern approach may be described as moral epistemology. Modern moral philosophy pretends to free the individual to determine for her- or himself what she or he must do in a given situation, irrespective of her or his own desires; it pretends to give knowledge of universal moral laws
  • Aristotelian metaphysicians, particularly Thomists who define virtue in terms of the perfection of nature, rejected MacIntyre’s contention that an adequate Aristotelian account of virtue as excellence in practical reasoning and human action need not appeal to Aristotelian metaphysic
  • one group of critics rejects MacIntyre’s Aristotelianism because they hold that any Aristotelian account of the virtues must first account for the truth about virtue in terms of Aristotle’s philosophy of nature, which MacIntyre had dismissed in AV as “metaphysical biology”
  • Many of those who rejected MacIntyre’s turn to Aristotle define “virtue” primarily along moral lines, as obedience to law or adherence to some kind of natural norm. For these critics, “virtuous” appears synonymous with “morally correct;” their resistance to MacIntyre’s appeal to virtue stems from their difficulties either with what they take to be the shortcomings of MacIntyre’s account of moral correctness or with the notion of moral correctness altogether
  • MacIntyre continues to argue from the experience of practical reasoning to the demands of moral education.
  • Descartes and his successors, by contrast, along with certain “notable Thomists of the last hundred years” (p. 175), have proposed that philosophy begins from knowledge of some “set of necessarily true first principles which any truly rational person is able to evaluate as true” (p. 175). Thus for the moderns, philosophy is a technical rather than moral endeavor
  • MacIntyre distinguishes two related challenges to his position, the “relativist challenge” and the “perspectivist challenge.” These two challenges both acknowledge that the goals of the Enlightenment cannot be met and that, “the only available standards of rationality are those made available by and within traditions” (p. 252); they conclude that nothing can be known to be true or false
  • MacIntyre follows the progress of the Western tradition through “three distinct traditions:” from Homer and Aristotle to Thomas Aquinas, from Augustine to Thomas Aquinas and from Augustine through Calvin to Hume
  • Chapter 17 examines the modern liberal denial of tradition, and the ironic transformation of liberalism into the fourth tradition to be treated in the book.
  • MacIntyre credits John Stuart Mill and Thomas Aquinas as “two philosophers of the kind who by their writing send us beyond philosophy into immediate encounter with the ends of life
  • First, both were engaged by questions about the ends of life as questioning human beings and not just as philosophers. . . .
  • Secondly, both Mill and Aquinas understood their speaking and writing as contributing to an ongoing philosophical conversation. . . .
  • Thirdly, it matters that both the end of the conversation and the good of those who participate in it is truth and that the nature of truth, of good, of rational justification, and of meaning therefore have to be central topics of that conversation (Tasks, pp. 130-1).
  • Without these three characteristics, philosophy is first reduced to “the exercise of a set of analytic and argumentative skills. . . . Secondly, philosophy may thereby become a diversion from asking questions about the ends of life with any seriousness”
  • Neither Rosenzweig nor Lukács made philosophical progress because both failed to relate “their questions about the ends of life to the ends of their philosophical writing”
  • First, any adequate philosophical history or biography must determine whether the authors studied remain engaged with the questions that philosophy studies, or set the questions aside in favor of the answers. Second, any adequate philosophical history or biography must determine whether the authors studied insulated themselves from contact with conflicting worldviews or remained open to learning from every available philosophical approach. Third, any adequate philosophical history or biography must place the authors studied into a broader context that shows what traditions they come from and “whose projects” they are “carrying forward
  • MacIntyre’s recognition of the connection between an author’s pursuit of the ends of life and the same author’s work as a philosophical writer prompts him to finish the essay by demanding three things of philosophical historians and biographers
  • Philosophy is not just a study; it is a practice. Excellence in this practice demands that an author bring her or his struggles with the questions of the ends of philosophy into dialogue with historic and contemporary texts and authors in the hope of making progress in answering those questions
  • MacIntyre defends Thomistic realism as rational enquiry directed to the discovery of truth.
  • The three Thomistic essays in this book challenge those caricatures by presenting Thomism in a way that people outside of contemporary Thomistic scholarship may find surprisingly flexible and open
  • To be a moral agent, (1) one must understand one’s individual identity as transcending all the roles that one fills; (2) one must see oneself as a practically rational individual who can judge and reject unjust social standards; and (3) one must understand oneself as “as accountable to others in respect of the human virtues and not just in respect of [one’s] role-performances
  • J is guilty because he complacently accepted social structures that he should have questioned, structures that undermined his moral agency. This essay shows that MacIntyre’s ethics of human agency is not just a descriptive narrative about the manner of moral education; it is a standard laden account of the demands of moral agency.
  • MacIntyre considers “the case of J” (J, for jemand, the German word for “someone”), a train controller who learned, as a standard for his social role, to take no interest in what his trains carried, even during war time when they carried “munitions and . . . Jews on their way to extermination camps”
  • J had learned to do his work for the railroad according to one set of standards and to live other parts of his life according to other standards, so that this compliant participant in “the final solution” could contend, “You cannot charge me with moral failure” (E&P, p. 187).
  • The epistemological theories of Modern moral philosophy were supposed to provide rational justification for rules, policies, and practical determinations according to abstract universal standards, but MacIntyre has dismissed those theorie
  • Modern metaethics is supposed to enable its practitioners to step away from the conflicting demands of contending moral traditions and to judge those conflicts from a neutral position, but MacIntyre has rejected this project as well
  • In his ethical writings, MacIntyre seeks only to understand how to liberate the human agent from blindness and stupidity, to prepare the human agent to recognize what is good and best to do in the concrete circumstances of that agent’s own life, and to strengthen the agent to follow through on that judgment.
  • In his political writings, MacIntyre investigates the role of communities in the formation of effective rational agents, and the impact of political institutions on the lives of communities. This kind of ethics and politics is appropriately named the ethics of human agency.
  • The purpose of the modern moral philosophy of authors like Kant and Mill was to determine, rationally and universally, what kinds of behavior ought to be performed—not in terms of the agent’s desires or goals, but in terms of universal, rational duties. Those theories purported to let agents know what they ought to do by providing knowledge of duties and obligations, thus they could be described as theories of moral epistemology.
  • Contemporary virtue ethics purports to let agents know what qualities human beings ought to have, and the reasons that we ought to have them, not in terms of our fitness for human agency, but in the same universal, disinterested, non-teleological terms that it inherits from Kant and Mill.
  • For MacIntyre, moral knowledge remains a “knowing how” rather than a “knowing that;” MacIntyre seeks to identify those moral and intellectual excellences that make human beings more effective in our pursuit of the human good.
  • MacIntyre’s purpose in his ethics of human agency is to consider what it means to seek one’s good, what it takes to pursue one’s good, and what kind of a person one must become if one wants to pursue that good effectively as a human agent.
  • As a philosophy of human agency, MacIntyre’s work belongs to the traditions of Aristotle and Thomas Aquinas.
  • in keeping with the insight of Marx’s third thesis on Feuerbach, it maintained the common condition of theorists and people as peers in the pursuit of the good life.
  • He holds that the human good plays a role in our practical reasoning whether we recognize it or not, so that some people may do well without understanding why (E&P, p. 25). He also reads Aristotle as teaching that knowledge of the good can make us better agents
  • AV defines virtue in terms of the practical requirements for excellence in human agency, in an agent’s participation in practices (AV, ch. 14), in an agent’s whole life, and in an agent’s involvement in the life of her or his community
  • MacIntyre’s Aristotelian concept of “human action” opposes the notion of “human behavior” that prevailed among mid-twentieth-century determinist social scientists. Human actions, as MacIntyre understands them, are acts freely chosen by human agents in order to accomplish goals that those agents pursue
  • Human behavior, according to mid-twentieth-century determinist social scientists, is the outward activity of a subject, which is said to be caused entirely by environmental influences beyond the control of the subject.
  • Rejecting crude determinism in social science, and approaches to government and public policy rooted in determinism, MacIntyre sees the renewal of human agency and the liberation of the human agent as central goals for ethics and politics.
  • MacIntyre’s Aristotelian account of “human action” examines the habits that an agent must develop in order to judge and act most effectively in the pursuit of truly choice-worthy ends
  • MacIntyre seeks to understand what it takes for the human person to become the kind of agent who has the practical wisdom to recognize what is good and best to do and the moral freedom to act on her or his best judgment.
  • MacIntyre rejected the determinism of modern social science early in his career (“Determinism,” 1957), yet he recognizes that the ability to judge well and act freely is not simply given; excellence in judgment and action must be developed, and it is the task of moral philosophy to discover how these excellences or virtues of the human agent are established, maintained, and strengthened
  • MacIntyre’s Aristotelian philosophy investigates the conditions that support free and deliberate human action in order to propose a path to the liberation of the human agent through participation in the life of a political community that seeks its common goods through the shared deliberation and action of its members
  • As a classics major at Queen Mary College in the University of London (1945-1949), MacIntyre read the Greek texts of Plato and Aristotle, but his studies were not limited to the grammars of ancient languages. He also examined the ethical theories of Immanuel Kant and John Stuart Mill. He attended the lectures of analytic philosopher A. J. Ayer and of philosopher of science Karl Popper. He read Ludwig Wittgenstein’s Tractatus Logico Philosophicus, Jean-Paul Sartre’s L'existentialisme est un humanisme, and Marx’s Eighteenth Brumaire of Napoleon Bonaparte (What happened, pp. 17-18). MacIntyre met the sociologist Franz Steiner, who helped direct him toward approaching moralities substantively
  • Alasdair MacIntyre’s philosophy builds on an unusual foundation. His early life was shaped by two conflicting systems of values. One was “a Gaelic oral culture of farmers and fishermen, poets and storytellers.” The other was modernity, “The modern world was a culture of theories rather than stories” (MacIntyre Reader, p. 255). MacIntyre embraced both value systems
  • From Marxism, MacIntyre learned to see liberalism as a destructive ideology that undermines communities in the name of individual liberty and consequently undermines the moral formation of human agents
  • For MacIntyre, Marx’s way of seeing through the empty justifications of arbitrary choices to consider the real goals and consequences of political actions in economic and social terms would remain the principal insight of Marxism
  • After his retirement from teaching, MacIntyre has continued his work of promoting a renewal of human agency through an examination of the virtues demanded by practices, integrated human lives, and responsible engagement with community life. He is currently affiliated with the Centre for Contemporary Aristotelian Studies in Ethics and Politics (CASEP) at London Metropolitan University.
  • The second half of AV proposes a conception of practice and practical reasoning and the notion of excellence as a human agent as an alternative to modern moral philosophy
  • AV rejects the view of “modern liberal individualism” in which autonomous individuals use abstract moral principles to determine what they ought to do. The critique of modern normative ethics in the first half of AV rejects modern moral reasoning for its failure to justify its premises, and criticizes the frequent use of the rhetoric of objective morality and scientific necessity to manipulate people to accept arbitrary decisions
  • MacIntyre uses “modern liberal individualism” to name a much broader category that includes both liberals and conservatives in contemporary American political parlance, as well as some Marxists and anarchists (See ASIA, pp. 280-284). Conservatism, liberalism, Marxism, and anarchism all present the autonomous individual as the unit of civil society
  • The sources of modern liberal individualism—Hobbes, Locke, and Rousseau—assert that human life is solitary by nature and social by habituation and convention. MacIntyre’s Aristotelian tradition holds, on the contrary, that human life is social by nature.
  • MacIntyre identifies moral excellence with effective human agency, and seeks a political environment that will help to liberate human agents to recognize and seek their own goods, as components of the common goods of their communities, more effectively. For MacIntyre therefore, ethics and politics are bound together.
  • For MacIntyre ethics is not an application of principles to facts, but a study of moral action. Moral action, free human action, involves decisions to do things in pursuit of goals, and it involves the understanding of the implications of one’s actions for the whole variety of goals that human agents seek
  • In this sense, “To act morally is to know how to act” (SMJ, p. 56). “Morality is not a ‘knowing that’ but a ‘knowing how’”
  • If human action is a ‘knowing how,’ then ethics must also consider how one learns ‘how.’ Like other forms of ‘knowing how,’ MacIntyre finds that one learns how to act morally within a community whose language and shared standards shape our judgment
  • MacIntyre had concluded that ethics is not an abstract exercise in the assessment of facts; it is a study of free human action and of the conditions that enable rational human agency.
  • MacIntyre gives Marx credit for concluding in the third of the Theses on Feuerbach, that the only way to change society is to change ourselves, and that “The coincidence of the changing of human activity or self-changing can only be comprehended and rationally understood as revolutionary practice”
  • MacIntyre distinguishes “religion which is an opiate for the people from religion which is not” (MI, p. 83). He condemns forms of religion that justify social inequities and encourage passivity. He argues that authentic Christian teaching criticizes social structures and encourages action
  • Where “moral philosophy textbooks” discuss the kinds of maxims that should guide “promise-keeping, truth-telling, and the like,” moral maxims do not guide real agents in real life at all. “They do not guide us because we do not need to be guided. We know what to do” (ASIA, p. 106). Sometimes we do this without any maxims at all, or even against all the maxims we know. MacIntyre Illustrates his point with Huckleberry Finn’s decision to help Jim, Miss Watson’s escaped slave, to make his way to freedom
  • MacIntyre develops the ideas that morality emerges from history, and that morality organizes the common life of a community
  • The book concludes that the concepts of morality are neither timeless nor ahistorical, and that understanding the historical development of ethical concepts can liberate us “from any false absolutist claims” (SHE, p. 269). Yet this conclusion need not imply that morality is essentially arbitrary or that one could achieve freedom by liberating oneself from the morality of one’s society.
  • From this “Aristotelian point of view,” “modern morality” begins to go awry when moral norms are separated from the pursuit of human goods and moral behavior is treated as an end in itself. This separation characterizes Christian divine command ethics since the fourteenth century and has remained essential to secularized modern morality since the eighteenth century
  • From MacIntyre’s “Aristotelian point of view,” the autonomy granted to the human agent by modern moral philosophy breaks down natural human communities and isolates the individual from the kinds of formative relationships that are necessary to shape the agent into an independent practical reasoner.
  • the 1977 essay “Epistemological Crises, Dramatic Narrative, and the Philosophy of Science” (Hereafter EC). This essay, MacIntyre reports, “marks a major turning-point in my thought in the 1970s” (The Tasks of Philosophy, p. vii) EC may be described fairly as MacIntyre’s discourse on method
  • First, Philosophy makes progress through the resolution of problems. These problems arise when the theories, histories, doctrines and other narratives that help us to organize our experience of the world fail us, leaving us in “epistemological crises.” Epistemological crises are the aftermath of events that undermine the ways that we interpret our world
  • it presents three general points on the method for philosophy.
  • To live in an epistemological crisis is to be aware that one does not know what one thought one knew about some particular subject and to be anxious to recover certainty about that subject.
  • To resolve an epistemological crisis it is not enough to impose some new way of interpreting our experience, we also need to understand why we were wrong before: “When an epistemological crisis is resolved, it is by the construction of a new narrative which enables the agent to understand both how he or she could intelligibly have held his or her original beliefs and how he or she could have been so drastically misled by them
  • MacIntyre notes, “Philosophers have customarily been Emmas and not Hamlets” (p. 6); that is, philosophers have treated their conclusions as accomplished truths, rather than as “more adequate narratives” (p. 7) that remain open to further improvement.
  • To illustrate his position on the open-endedness of enquiry, MacIntyre compares the title characters of Shakespeare’s Hamlet and Jane Austen’s Emma. When Emma finds that she is deeply misled in her beliefs about the other characters in her story, Mr. Knightly helps her to learn the truth and the story comes to a happy ending (p. 6). Hamlet, by contrast, finds no pat answers to his questions; rival interpretations remain throughout the play, so that directors who would stage the play have to impose their own interpretations on the script
  • Another approach to education is the method of Descartes, who begins by rejecting everything that is not clearly and distinctly true as unreliable and false in order to rebuild his understanding of the world on a foundation of undeniable truth.
  • Descartes presents himself as willfully rejecting everything he had believed, and ignores his obvious debts to the Scholastic tradition, even as he argues his case in French and Latin. For MacIntyre, seeking epistemological certainty through universal doubt as a precondition for enquiry is a mistake: “it is an invitation not to philosophy but to mental breakdown, or rather to philosophy as a means of mental breakdown.
  • MacIntyre contrasts Descartes’ descent into mythical isolation with Galileo, who was able to make progress in astronomy and physics by struggling with the apparently insoluble questions of late medieval astronomy and physics, and radically reinterpreting the issues that constituted those questions
  • To make progress in philosophy one must sort through the narratives that inform one’s understanding, struggle with the questions that those narratives raise, and on occasion, reject, replace, or reinterpret portions of those narratives and propose those changes to the rest of one’s community for assessment. Human enquiry is always situated within the history and life of a community.
  • The third point of EC is that we can learn about progress in philosophy from the philosophy of science
  • Kuhn’s “paradigm shifts,” however, are unlike MacIntyre’s resolutions of epistemological crises in two ways.
  • First they are not rational responses to specific problems. Kuhn compares paradigm shifts to religious conversions (pp. 150, 151, 158), stressing that they are not guided by rational norms and he claims that the “mopping up” phase of a paradigm shift is a matter of convention in the training of new scientists and attrition among the holdouts of the previous paradigm
  • Second, the new paradigm is treated as a closed system of belief that regulates a new period of “normal science”; Kuhn’s revolutionary scientists are Emmas, not Hamlets
  • MacIntyre proposes elements of Imre Lakatos’ philosophy of science as correctives to Kuhn’s. While Lakatos has his own shortcomings, his general account of the methodologies of scientific research programs recognizes the role of reason in the transitions between theories and between research programs (Lakatos’ analog to Kuhn’s paradigms or disciplinary matrices). Lakatos presents science as an open ended enquiry, in which every theory may eventually be replaced by more adequate theories. For Lakatos, unlike Kuhn, rational scientific progress occurs when a new theory can account both for the apparent promise and for the actual failure of the theory it replaces.
  • The third conclusion of MacIntyre’s essay is that decisions to support some theories over others may be justified rationally to the extent that those theories allow us to understand our experience and our history, including the history of the failures of inadequate theories
  • For Aristotle, moral philosophy is a study of practical reasoning, and the excellences or virtues that Aristotle recommends in the Nicomachean Ethics are the intellectual and moral excellences that make a moral agent effective as an independent practical reasoner.
  • MacIntyre also finds that the contending parties have little interest in the rational justification of the principles they use. The language of moral philosophy has become a kind of moral rhetoric to be used to manipulate others in defense of the arbitrary choices of its users
  • examining the current condition of secular moral and political discourse. MacIntyre finds contending parties defending their decisions by appealing to abstract moral principles, but he finds their appeals eclectic, inconsistent, and incoherent.
  • The secular moral philosophers of the eighteenth and nineteenth centuries shared strong and extensive agreements about the content of morality (AV, p. 51) and believed that their moral philosophy could justify the demands of their morality rationally, free from religious authority.
  • MacIntyre traces the lineage of the culture of emotivism to the secularized Protestant cultures of northern Europe
  • Modern moral philosophy had thus set for itself an incoherent goal. It was to vindicate both the moral autonomy of the individual and the objectivity, necessity, and categorical character of the rules of morality
  • MacIntyre turns to an apparent alternative, the pragmatic expertise of professional managers. Managers are expected to appeal to the facts to make their decisions on the objective basis of effectiveness, and their authority to do this is based on their knowledge of the social sciences
  • An examination of the social sciences reveals, however, that many of the facts to which managers appeal depend on sociological theories that lack scientific status. Thus, the predictions and demands of bureaucratic managers are no less liable to ideological manipulation than the determinations of modern moral philosophers.
  • Modern moral philosophy separates moral reasoning about duties and obligations from practical reasoning about ends and practical deliberation about the means to one’s ends, and in doing so it separates morality from practice.
  • Many Europeans also lost the practical justifications for their moral norms as they approached modernity; for these Europeans, claiming that certain practices are “immoral,” and invoking Kant’s categorical imperative or Mill’s principle of utility to explain why those practices are immoral, seems no more adequate than the Polynesian appeal to taboo.
  • MacIntyre sifts these definitions and then gives his own definition of virtue, as excellence in human agency, in terms of practices, whole human lives, and traditions in chapters 14 and 15 of AV.
  • In the most often quoted sentence of AV, MacIntyre defines a practice as (1) a complex social activity that (2) enables participants to gain goods internal to the practice. (3) Participants achieve excellence in practices by gaining the internal goods. When participants achieve excellence, (4) the social understandings of excellence in the practice, of the goods of the practice, and of the possibility of achieving excellence in the practice “are systematically extended”
  • Practices, like chess, medicine, architecture, mechanical engineering, football, or politics, offer their practitioners a variety of goods both internal and external to these practices. The goods internal to practices include forms of understanding or physical abilities that can be acquired only by pursuing excellence in the associated practice
  • Goods external to practices include wealth, fame, prestige, and power; there are many ways to gain these external goods. They can be earned or purchased, either honestly or through deception; thus the pursuit of these external goods may conflict with the pursuit of the goods internal to practices.
  • An intelligent child is given the opportunity to win candy by learning to play chess. As long as the child plays chess only to win candy, he has every reason to cheat if by doing so he can win more candy. If the child begins to desire and pursue the goods internal to chess, however, cheating becomes irrational, because it is impossible to gain the goods internal to chess or any other practice except through an honest pursuit of excellence. Goods external to practices may nevertheless remain tempting to the practitioner.
  • Since MacIntyre finds social identity necessary for the individual, MacIntyre’s definition of the excellence or virtue of the human agent needs a social dimension:
  • These responsibilities also include debts incurred by the unjust actions of ones’ predecessors.
  • The enslavement and oppression of black Americans, the subjugation of Ireland, and the genocide of the Jews in Europe remained quite relevant to the responsibilities of citizens of the United States, England, and Germany in 1981, as they still do today.
  • Thus an American who said “I never owned any slaves,” “the Englishman who says ‘I never did any wrong to Ireland,’” or “the young German who believes that being born after 1945 means that what Nazis did to Jews has no moral relevance to his relationship to his Jewish contemporaries” all exhibit a kind of intellectual and moral failure.
  • “I am born with a past, and to cut myself off from that past in the individualist mode, is to deform my present relationships” (p. 221).  For MacIntyre, there is no moral identity for the abstract individual; “The self has to find its moral identity in and through its membership in communities” (p. 221).
ilanaprincilus06

Scientists reverse memory decline using electrical pulses | Science | The Guardian - 0 views

  • focused on a part of cognition called working memory, the brain system that holds information for short periods while we are making decisions or performing calculations.
  • One factor in this decline is thought to be a disconnection between two brain networks, known as the prefrontal and temporal regions.
  • After the intervention, working memory in the older adults improved to match the younger group and the effect appeared to last for 50 minutes after the stimulation.
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  • “The findings need to be replicated under clinical trial conditions, with larger numbers of participants and with robust blinding of subjects and outcome assessors.
  • induced improvements in working memory might come at the price of worsening of other areas of cognitive function.”
  • it could also have applications in treating disorders linked to poor working memory, such as schizophrenia and Alzheimer’s disease.
anonymous

The Artist's Intentions and the Intentional Fallacy in Fine Arts Conservation on JSTOR - 0 views

shared by anonymous on 04 Nov 20 - No Cached
  • A formal claim was made in the mid-20th century that the goal of art conservation is to present the artwork as the artist intended it to be seen.
  • Dispute over this claim among conservators and art historians involved differences of perspective on the relative roles of science and art history in the interpretation of artist's intention.
  • The author finds that the interpretation and application of artist's intention is an interdisciplinary task and that its evaluation in conservation contexts is limited to consideration of distinctive stylistic characteristics that demonstrate the correlated individuality of artists and their work
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  • In the mid-20th century, it was claimed that the goal of restoration was to restore works of art to the appearance that artist had wanted to give them
  • In this particular debate, the difficulty in assessing and applying the artist's intention arose from the very ambiguity of the term "intention.
  • The author examines 11 different meanings of this word, and it poses the problem of the artist's intention in contexts related to the field of restoration.
  • The author believes that the interpretation and study of the artist's intentions is an interdisciplinary task, and that its evaluation in the contexts of restoration must be limited to consideration of the particular stylistic characteristics which demonstrate the correlative individuality of the artists and their works
  •  
    Hopefully, this is long enough, but I had already read it. This is bascially a description of a book and how people talk about artists intentions.
runlai_jiang

Why Blockchain Will Survive, Even If Bitcoin Doesn't - WSJ - 0 views

  • We’re now awash in “crypto” hype—cryptocurrencies like bitcoin and fundraising efforts like initial coin offerings. For every venture capitalist or technical expert, there’s a half-dozen hype men and fly-by-night startups making the entire space look like a 21st-century version of the Amsterdam tulip mania.
  • These applications can’t be found on a coin exchange, and they aren’t going to turn anyone into an overnight billionaire. But they could bring much-needed change to some of the world’s most critical, if unsexy, industries. This means new ways of transferring real estate titles, managing cargo on shipping vessels, mapping the origins of conflict materials, guaranteeing the safety of the food we eat and more. Using blockchain, you could prove that a particular diamond on sale in a Milan boutique came from a particular mine in Russia.
  • The third reason is that hype I mentioned. The current excitement around cryptocurrency gives blockchain the visibility to attract developers and encourage adoption.
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  • In this way, blockchain resembles another buzzword, “the cloud.” While detractors argued that the cloud was just “someone else’s computer,”
katherineharron

Denver Broncos head coach: 'I don't see racism at all in the NFL' - CNN - 0 views

  • "I think our problems in the NFL along those lines are minimal," Fangio said. "We're a league of meritocracy, you earn what you get, you get what you earn."
  • "I don't see racism at all in the NFL. I don't see discrimination in the NFL," Fangio added. "... We're lucky. We all live together, joined as one, for one common goal, and we all intermingle and mix tremendously. If society reflected an NFL team, we'd all be great."
  • Fangio called Floyd's death a "societal issue that we all have to join in to correct."
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  • Of the 32 teams in the NFL, just four have a nonwhite head coach. Of the five head coaching vacancies in the offseason, just one was filled by a nonwhite person when Ron Rivera, who is Hispanic, was hired by Washington
  • The NFL has been criticized for its response to former 49ers quarterback Colin Kaepernick kneeling during the national anthem over the 2016 season to protest police brutality and racial injustice. When Kaepernick became a free agent in 2017, no team offered him a contract and he accused team owners of colluding to keep him from being signed.
  • Now, clubs will be required to interview at least two minority candidates for head coach vacancies; at least one minority candidate for any of the three coordinator vacancies; and at least one external minority candidate for the senior football operations or general manager position.
  • Minority and female applicants must also be included in the interview processes for senior level front office positions such as club president and senior executives in communications, finance, human resources, legal, football operations, sales, marketing, sponsorship, information technology, and security positions.
tongoscar

What We Know Today about Coronavirus SARS-CoV-2 and Where Do We Go from Here - 0 views

  • The severe acute respiratory syndrome coronavirus SARS-CoV-2 (2019-nCoV) outbreak is an important reminder that the global community must strengthen national and international programs for early detection and response to future disease outbreaks.
  • Sequencing novel viruses helps remove the fear of the unknown by defining the viral genomic sequence for dissection and interpretation. While we are within the first two months of the first report to the World Health Organization (WHO) of SARS-CoV-21, and there remains much to learn, modern technology has identified and characterized the virus, sequenced its full genome, and started to describe the genetic evolution of the virus over a short time period.
  • Within less than 60 days of reporting, global scientists know the likely origin of the virus, how similar it is to related viruses that are better understood, and what therapies may be applicable.
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  • As of February 7, over 80 SARS-CoV-2 genomes have been shared through the Global Initiative to Share All Influenza Data (GISAID) and GenBank, which will catalyze the research to understanding of the origin of the new virus, the epidemiology and transmission routes, and facilitate development of diagnostic and treatment strategies.3 Understanding the genome of SARS-CoV-2 early, provided unprecedented insight into dynamics of viral spread and impacted response strategies.
  • On January 24, the first SARS-CoV-2 genome was published in the New England Journal of Medicine.2 To our knowledge, this is the first time a complete genome of a novel infectious agent has been publicly available in such a short time after the first case was reported to the WHO.
  • Analysis of the genomic information currently available, indicates SARS-CoV-2 is most closely related to a known bat SARS-like Coronavirus, indicating bats as the likely origin.
  • While this is early in the outbreak, there are no specific drugs available to treat SARS-CoV-2. There is high sequence conservation between SARS-CoV-2 and related SARS-CoV in viral drug targets, such as in protease and polymerase enzymes.
  • Reports from Africa indicate no positive cases of SARS-CoV-2 thus far. However, the lack of confirmed diagnoses may be due to a limited capacity for in-country testing rather than the true epidemiology of the virus.
tongoscar

US still out front in tech race, China experts say in response to Pentagon claim | Sout... - 0 views

  • these technologies had not only military applications but were also critical for long-term economic prosperity, making them important to the future of US-China
  • China exhibited hypersonic missiles and drones at last month’s National Day parade, and has just launched a commercial 5G – fifth generation mobile network – service on Friday, which is the biggest in the world.
  • Despite breakthroughs in certain fields like 5G, there was more generally a clear gap between China’s digital information and electronics technologies and the world’s technological leaders, according to Beijing-based naval expert Li Jie.
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  • “Imagine what the world would look like if China was setting standards,” he said. “Over time, that means we have fewer levers to shape what the US wants to do, both from a global technology standpoint and also what are the values that are highlighted around the world as ones to be looked up to.”
  • Chinese experts have rejected the claim by a senior Pentagon official that the US is lagging behind China in some key dual-use technologies.
  • But, Brown warned, for China to set the pace for these technologies would be “game-changing”.
  • For the past 50 to 80 years, the US had led the way and set the standards in almost all important technologies and industries,
  • Huawei, China’s telecommunication giant has won contracts to construct the 5G infrastructures for many countries, despite the US campaign to ban Huawei equipment over security concerns.
manhefnawi

'The Man Who Knew Infinity' Explores Faith And Mathematics - 0 views

  • Applied mathematical knowledge was also downplayed. Hardy's circle rejected Isaac Newton's emphasis on empirical testing of mathematical hypothesis and also rejected the European emphasis on using math for human betterment. Math, for Hardy's group, was not supposed to be applicable or useful for the masses. It was there for one purpose only: for the enjoyment of the few truly great minds who could understand and appreciate it. Hardy bragged that none of his mathematical work had been of any use to humanity, saying , "I have never done anything 'useful'. No discovery of mine has made, or is likely to make, directly or indirectly, for good or ill, the least difference to the amenity of the world."
manhefnawi

Ask Ethan: Where Is The Line Between Mathematics And Physics? - 0 views

  • What, then, are you supposed to do when the mathematics gets more abstract? What do you do when you get to General Relativity, or Quantum Field Theory, or even more far afield into the speculative realms of cosmic inflation, extra dimensions, grand unified theories, or string theory? The mathematical structures that you build to describe these possibilities simply are what they are; on their own, they won't offer you any physical insights. But if you can pull out either observable quantities, or connections to physically observable quantities, that's when you start crossing over into something that you can test and observe.
  • Now, string theory (or, more accurately, string theories) have their own constraints governing them, as do the forces in our Universe, so it isn't provably clear that there's a one-to-one correspondence between our four-dimensional Universe with gravity, electromagnetism, and the nuclear forces and any version of string theory. It's an interesting conjecture, and it has found some applications to the real world: in the study of quark-gluon plasmas. In that sense, it's more than mathematics: it's physics. But where it strays from physics into pure mathematics is not yet fully determined.
  • If you describe the Universe precisely, and you can make quantitative predictions about it, you're physics. If those predictions turn out to be accurate and reflective of reality, then you're physics that's correct and useful. If those predictions are demonstrably wrong, you're physics that doesn't describe our Universe: you're a failed attempt at a physical theory. But if your equations have no connection at all to the physical Universe, and cannot be related to anything you can ever hope to someday observe or measure, you're firmly in the realm of mathematics; the divorce from physics will then be final. Mathematics is the language we use to describe physics, but not everything mathematical is physically meaningful. The connection, and where it breaks down, can only be determined by looking at the Universe itself.
johnsonel7

What's Lost When a Language Disappears | The New Republic - 0 views

  • The cultural practices and locales that define the hundreds of Native communities dotting the North American landscape are grounded in languages. Each is unique, with distinct dialects, accents, and slang. There are words, phrases, and concepts that do not exist in the American English lexicon, that confounding colonizer speech that Native Americans were forced to adopt and master. And nearly all of them are in danger of going extinct. In 1998, there were 175 Indigenous languages still in use within the United States. Today, there are 115. With each passing year, as elders are laid to rest and new babies are born, Native people lose their tongue.
  • Learning a Native language is not only about knowledge or authenticity; it extends a symbol of a thriving and unique culture to the rising generation. It’s the cadence of survival. And if it goes silent, a great tradition is broken.
  • The latest version of the bill, coming at the tail end of what the United Nations has dubbed the Year of Indigenous Language, will seek to lower the bill’s previous class-size restrictions, which were preventing tribes from obtaining federal grants to establish their own language programs because many smaller tribes had lower enrollment numbers than what the grant applications required.
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  • The general experience of losing one’s language to American preference is not unique to being Indigenous. It’s an American philosophy, one that is echoed in the experience of the children of immigrants whose parents do not teach them their language, in an attempt to shield them from racism. The president enforces a regime of assimilation when he declares, “This is a country where we speak English. It’s English. You have to speak English!”
  • Many of these languages are not even a full lifetime away from disappearing. They exist for as long as the heart of the elder who carries the words continues to beat. One day, that heart will stop, and so too will the language.
tongoscar

Vagueness | The First Amendment Encyclopedia - 0 views

shared by tongoscar on 03 Nov 19 - No Cached
  • A law that defines a crime in vague terms is likely to raise due-process issues.
  • Vague laws raise problems with due process
  • a law is unconstitutionally vague when people “of common intelligence must necessarily guess at its meaning.”
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  • Thus, in overturning a California loitering law that required persons who wander or loiter on the streets to provide “credible and reliable” identification in Kolender v. Lawson (1983), the Supreme Court explained that “the void-for-vagueness doctrine requires that a penal statute define the criminal offense with sufficient definiteness that ordinary people can understand what conduct is prohibited and in a manner that does not encourage arbitrary and discriminatory treatment.”
  • the requirement that every law clearly define and articulate “the right to be observed, and the wrongs to be eschewed. . . .”
  • These examples undoubtedly were known to early American commentators and jurists, who often reiterated the importance of clarity in criminal statutes. James Madison in Federalist No. 62 warns of the “calamitous” results if laws are “so incoherent that they cannot be understood. . . .” In an early federal court case, United States v. Sharp (1815), the Court argued that laws that “create crimes, ought to be so explicit in themselves, or by reference to some other standard, that all men, subject to their penalties, may know what acts it is their duty to avoid.”
  • Court has shown three reasons vague statutes are unconstitutional
  • First, due process requires that a law provide fair warning and provides a “persons of ordinary intelligence a reasonable opportunity to know what is prohibited, so that he may act accordingly.”
  • Second, the law must provide “explicit standards” to law enforcement officials, judges, and juries so as to avoid “arbitrary and discriminatory application.”
  • Third, a vague statute can “inhibit the exercise” of First Amendment freedoms and may cause speakers to “steer far wider of the unlawful zone . . . than if the boundaries of the forbidden areas were clearly marked.”
johnsonel7

Baidu has a new trick for teaching AI the meaning of language - MIT Technology Review - 0 views

  • Earlier this month, a Chinese tech giant quietly dethroned Microsoft and Google in an ongoing competition in AI. The company was Baidu, China’s closest equivalent to Google, and the competition was the General Language Understanding Evaluation, otherwise known as GLUE.
  • GLUE is a widely accepted benchmark for how well an AI system understands human language. It consists of nine different tests for things like picking out the names of people and organizations in a sentence and figuring out what a pronoun like “it” refers to when there are multiple potential antecedents. A language model that scores highly on GLUE, therefore, can handle diverse reading comprehension tasks. Out of a full score of 100, the average person scores around 87 points. Baidu is now the first team to surpass 90 with its model, ERNIE.
  • BERT, by contrast, considers the context before and after a word all at once, making it bidirectional. It does this using a technique known as “masking.” In a given passage of text, BERT randomly hides 15% of the words and then tries to predict them from the remaining ones. This allows it to make more accurate predictions because it has twice as many cues to work from.
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  • When Baidu researchers began developing their own language model, they wanted to build on the masking technique. But they realized they needed to tweak it to accommodate the Chinese language.In English, the word serves as the semantic unit—meaning a word pulled completely out of context still contains meaning. The same cannot be said for characters in Chinese.
  • It considers the ordering of sentences and the distances between them, for example, to understand the logical progression of a paragraph. Most important, however, it uses a method called continuous training that allows it to train on new data and new tasks without it forgetting those it learned before. This allows it to get better and better at performing a broad range of tasks over time with minimal human interference.
  • “When we first started this work, we were thinking specifically about certain characteristics of the Chinese language,” says Hao Tian, the chief architect of Baidu Research. “But we quickly discovered that it was applicable beyond that.”
sanderk

LANGUAGE HAS THE POWER TO DIVIDE AS WELL AS UNITE - Chicago Tribune - 0 views

  • Hungarians tend to speak softly and in something of a monotone. This could reflect their language, every word of which is accented on its first syllable. Furthermore, Hungarians must know that theirs is a strange language. Well, aren`t they all, to everyone who does not understand them? And isn`t calling a language ''strange'' a sign of cultural imperialism?
  • we have one reasonable excuse and one bad one. The bad one is that education in America seems interested in almost everything except passing on detailed information at the cost of arduous application. The acceptable excuse is that it really is less important for Americans to learn languages. Most of us live far from places where people don`t speak English.
  • The other cause of awkwardness is that the foreign language almost everyone learns these days is English. This is convenient, but it enhances the likelihood that the rest of the world will consider Americans arrogant.
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  • If, eventually, everyone speaks his own language and English, is it only a matter of time before the other languages are forgotten, except by scholars, sentimentalists and curmudgeons?
  • While the worlds of science, commerce and popular culture unite around English, people are killing each other because they speak different languages.
  • Language divides as much as does land or blood, and almost as much as religion.
  • Such is the power of language that it can be used to make division where it barely exists. Ethnically, Belorussians are all but indistinguishable from Russians. Wanting independence from Moscow, the Russians who live around Minsk claim that theirs is a separate language, though many scholars consider it
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