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Javier E

Why Baseball Is Obsessed With the Book 'Thinking, Fast and Slow' - The New York Times - 0 views

  • In Teaford’s case, the scouting evaluation was predisposed to a mental shortcut called the representativeness heuristic, which was first defined by the psychologists Daniel Kahneman and Amos Tversky. In such cases, an assessment is heavily influenced by what is believed to be the standard or the ideal.
  • Kahneman, a professor emeritus at Princeton University and a winner of the Nobel Prize in economics in 2002, later wrote “Thinking, Fast and Slow,” a book that has become essential among many of baseball’s front offices and coaching staffs.
  • “Pretty much wherever I go, I’m bothering people, ‘Have you read this?’” said Mejdal, now an assistant general manager with the Baltimore Orioles.
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  • There aren’t many explicit references to baseball in “Thinking, Fast and Slow,” yet many executives swear by it
  • “From coaches to front office people, some get back to me and say this has changed their life. They never look at decisions the same way.
  • A few, though, swear by it. Andrew Friedman, the president of baseball operations for the Dodgers, recently cited the book as having “a real profound impact,” and said he reflects back on it when evaluating organizational processes. Keith Law, a former executive for the Toronto Blue Jays, wrote the book “Inside Game” — an examination of bias and decision-making in baseball — that was inspired by “Thinking, Fast and Slow.”
  • “As the decision tree in baseball has changed over time, this helps all of us better understand why it needed to change,” Mozeliak wrote in an email. He said that was especially true when “working in a business that many decisions are based on what we see, what we remember, and what is intuitive to our thinking.”
  • The central thesis of Kahneman’s book is the interplay between each mind’s System 1 and System 2, which he described as a “psychodrama with two characters.”
  • System 1 is a person’s instinctual response — one that can be enhanced by expertise but is automatic and rapid. It seeks coherence and will apply relevant memories to explain events.
  • System 2, meanwhile, is invoked for more complex, thoughtful reasoning — it is characterized by slower, more rational analysis but is prone to laziness and fatigue.
  • Kahneman wrote that when System 2 is overloaded, System 1 could make an impulse decision, often at the expense of self-control
  • No area of baseball is more susceptible to bias than scouting, in which organizations aggregate information from disparate sources:
  • “The independent opinion aspect is critical to avoid the groupthink and be aware of momentum,”
  • Matt Blood, the director of player development for the Orioles, first read “Thinking, Fast and Slow” as a Cardinals area scout nine years ago and said that he still consults it regularly. He collaborated with a Cardinals analyst to develop his own scouting algorithm as a tripwire to mitigate bias
  • Mejdal himself fell victim to the trap of the representativeness heuristic when he started with the Cardinals in 2005
markfrankel18

Malcolm Gladwell: Do Genetic Advantages Make Sports Unfair? : The New Yorker - 0 views

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    "Eyesight can be improved-in some cases dramatically-through laser surgery or implantable lenses. Should a promising young baseball player cursed with normal vision be allowed to get that kind of corrective surgery? In this instance, Major League Baseball says yes. Major League Baseball also permits pitchers to replace the ulnar collateral ligament in the elbow of their throwing arm with a tendon taken from a cadaver or elsewhere in the athlete's body. Tendon-replacement surgery is similar to laser surgery: it turns the athlete into an improved version of his natural self. But when it comes to drugs Major League Baseball-like most sports-draws the line. An athlete cannot use a drug to become an improved version of his natural self, even if the drug is used in doses that are not harmful, and is something that-like testosterone-is no more than a copy of a naturally occurring hormone, available by prescription to anyone, virtually anywhere in the world."
Javier E

Baseball or Soccer? - NYTimes.com - 1 views

  • Baseball is a team sport, but it is basically an accumulation of individual activities. Throwing a strike, hitting a line drive or fielding a grounder is primarily an individual achievement. The team that performs the most individual tasks well will probably win the game.
  • In soccer, almost no task, except the penalty kick and a few others, is intrinsically individual. Soccer, as Simon Critchley pointed out recently in The New York Review of Books, is a game about occupying and controlling space. If you get the ball and your teammates have run the right formations, and structured the space around you, you’ll have three or four options on where to distribute it. If the defenders have structured their formations to control the space, then you will have no options. Even the act of touching the ball is not primarily defined by the man who is touching it; it is defined by the context created by all the other players.
  • Most of us spend our days thinking we are playing baseball, but we are really playing soccer. We think we individually choose what career path to take, whom to socialize with, what views to hold. But, in fact, those decisions are shaped by the networks of people around us more than we dare recognize.
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  • “Soccer is a collective game, a team game, and everyone has to play the part which has been assigned to them, which means they have to understand it spatially, positionally and intelligently and make it effective.”
  • Then there is the structure of your network. There is by now a vast body of research on how differently people behave depending on the structure of the social networks. People with vast numbers of acquaintances have more job opportunities than people with fewer but deeper friendships
  • This influence happens through at least three avenues. First there is contagion. People absorb memes, ideas and behaviors from each other the way they catch a cold.
  • soccer is like a 90-minute anxiety dream — one of those frustrating dreams when you’re trying to get somewhere but something is always in the way. This is yet another way soccer is like life.
  • Let me simplify it with a classic observation: Each close friend you have brings out a version of yourself that you could not bring out on your own. When your close friend dies, you are not only losing the friend, you are losing the version of your personality that he or she elicited.
  • Once we acknowledge that, in life, we are playing soccer, not baseball, a few things become clear. First, awareness of the landscape of reality is the highest form of wisdom. It’s not raw computational power that matters most; it’s having a sensitive attunement to the widest environment,
  • Second, predictive models will be less useful. Baseball is wonderful for sabermetricians. In each at bat there is a limited range of possible outcomes. Activities like soccer are not as easily renderable statistically, because the relevant spatial structures are harder to quantify
  • Finally, there is the power of the extended mind. There is also a developed body of research on how much our very consciousness is shaped by the people around us.
  • Is life more like baseball, or is it more like soccer?
Javier E

Ann Coulter Is Right to Fear the World Cup - Peter Beinart - The Atlantic - 1 views

  • Ann Coulter penned a column explaining why soccer is un-American. First, it’s collectivist. (“Individual achievement is not a big factor…blame is dispersed.”) Second, it’s effeminate. (“It’s a sport in which athletic talent finds so little expression that girls can play with boys.”) Third, it’s culturally elitist. (“The same people trying to push soccer on Americans are the ones demanding that we love HBO’s “Girls,” light-rail, Beyoncé and Hillary Clinton.”) Fourth, and most importantly, “It’s foreign…Soccer is like the metric system, which liberals also adore because it’s European.”
  • Soccer hatred, in other words, exemplifies American exceptionalism.
  • For Coulter and many contemporary conservatives, by contrast, part of what makes America exceptional is its individualism, manliness and populism
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  • Coulter’s deeper point is that for America to truly be America, it must stand apart
  • The core problem with embracing soccer is that in so doing, America would become more like the rest of the world.
  • America’s own league, Major League Soccer, draws as many fans to its stadiums as do the NHL and NBA.
  • I wrote an essay entitled “The End of American Exceptionalism,” which argued that on subjects where the United States has long been seen as different, attitudes in America increasingly resemble those in Europe. Soccer is one of the best examples yet.
  • “Soccer,” Markovits and Hellerman argue, “was perceived by both native-born Americans and immigrants as a non-American activity at a time in American history when nativism and nationalism emerged to create a distinctly American self-image … if one liked soccer, one was viewed as at least resisting—if not outright rejecting—integration into America.”
  • The average age of Americans who call baseball their favorite sport is 53. Among Americans who like football best, it’s 46. Among Americans who prefer soccer, by contrast, the average age is only 37.
  • Old-stock Americans, in other words, were elevating baseball, football, and basketball into symbols of America’s distinct identity. Immigrants realized that embracing those sports offered a way to claim that identity for themselves. Clinging to soccer, by contrast, was a declaration that you would not melt.
  • why is interest in soccer rising now? Partly, because the United States is yet again witnessing mass immigration from soccer-mad nations.
  • the key shift is that America’s sports culture is less nativist. More native-born Americans now accept that a game invented overseas can become authentically American, and that the immigrants who love it can become authentically American too. Fewer believe that to have merit, something must be invented in the United States.
  • why didn’t soccer gain a foothold in the U.S. in the decades between the Civil War and World War I, when it was gaining dominance in Europe? Precisely because it was gaining dominance in Europe. The arbiters of taste in late 19th and early 20th century America wanted its national pastimes to be exceptional.
  • Americans over the age of 50 were 15 points more likely to say “our culture is superior” than were people over 50 in Germany, Spain, Britain, and France
  • Americans under 30, by contrast, were actually less likely to say “our culture is superior” than their counterparts in Germany, Spain, and Britain.
  • Americans today are less likely to insist that America’s way of doing things is always best. In 2002, 60 percent of Americans told the Pew Research Center that, “our culture is superior to others.” By 2011, it was down to 49 percent.
  • the third major pro-soccer constituency is liberals. They’re willing to embrace a European sport for the same reason they’re willing to embrace a European-style health care system: because they see no inherent value in America being an exception to the global rule
  • When the real-estate website Estately created a seven part index to determine a state’s love of soccer, it found that Washington State, Maryland, the District of Columbia, New York, and New Jersey—all bright blue—loved soccer best, while Alabama, Arkansas, North Dakota, Mississippi and Montana—all bright red—liked it least.
  • the soccer coalition—immigrants, liberals and the young—looks a lot like the Obama coalition.
  • Sports-wise, therefore, Democrats constitute an alliance between soccer and basketball fans while Republicans disproportionately follow baseball, golf, and NASCAR. Football, by far America’s most popular sport, crosses the aisle.)
  • The willingness of growing numbers of Americans to embrace soccer bespeaks their willingness to imagine a different relationship with the world. Historically, conservative foreign policy has oscillated between isolationism and imperialism. America must either retreat from the world or master it. It cannot be one among equals, bound by the same rules as everyone else
  • Exceptionalists view sports the same way. Coulter likes football, baseball, and basketball because America either plays them by itself, or—when other countries play against us—we dominate them.
  • Embracing soccer, by contrast, means embracing America’s role as merely one nation among many, without special privileges. It’s no coincidence that young Americans, in addition to liking soccer, also like the United Nations. In 2013, Pew found that Americans under 30 were 24 points more favorable to the U.N. than Americans over 50.
  • Millennials were also 23 points more likely than the elderly to say America should take its allies’ opinion into account even if means compromising our desires.
  • In embracing soccer, Americans are learning to take something we neither invented nor control, and nonetheless make it our own. It’s a skill we’re going to need in the years to come.
Javier E

Where's the Money? US Arts and Culture Economy By the Numbers - 0 views

  • An unprecedented survey of the role of the arts in the larger economy, last week’s breakdown of the GDP contribution of America’s creative industries in 2011
  • a joint effort of the U.S. Bureau of Economic Analysis and National Endowment for the Arts, reveals that advertising dwarfs the economic clout of every single other creative endeavor, followed by arts education in a distant second place
  • the total size of the arts and culture economy is 3.2 percent of GDP, coming in at $504 billion
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  • the small size of the “Independent artists and performing arts” ($48.9 billion) compared to the “Arts education” category ($104 billion) should provide some pause as far as the economic linkage that exists between arts education and the production of what we consider high (or “fine”) art: teaching art — i.e. the promise of art — is a more lustrous pearl than the actual messy business of producing it
  • As a reminder, the annual budget of the National Endowment for Arts in 2011 was $154.7 million. In that same year, the Philadelphia “Phillies,” a Major League Baseball team, paid their players alone $173 million.
Javier E

Predicting the Future Is Easier Than It Looks - By Michael D. Ward and Nils Metternich ... - 0 views

  • The same statistical revolution that changed baseball has now entered American politics, and no one has been more successful in popularizing a statistical approach to political analysis than New York Times blogger Nate Silver, who of course cut his teeth as a young sabermetrician. And on Nov. 6, after having faced a torrent of criticism from old-school political pundits -- Washington's rough equivalent of statistically illiterate tobacco chewing baseball scouts -- the results of the presidential election vindicated Silver's approach, which correctly predicted the electoral outcome in all 50 states.
  • Today, there are several dozen ongoing, public projects that aim to in one way or another forecast the kinds of things foreign policymakers desperately want to be able to predict: various forms of state failure, famines, mass atrocities, coups d'état, interstate and civil war, and ethnic and religious conflict. So while U.S. elections might occupy the front page of the New York Times, the ability to predict instances of extreme violence and upheaval represent the holy grail of statistical forecasting -- and researchers are now getting close to doing just that.
  • In 2010 scholars from the Political Instability Task Force published a report that demonstrated the ability to correctly predict onsets of instability two years in advance in 18 of 21 instances (about 85%)
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  • Let's consider a case in which Ulfelder argues there is insufficient data to render a prediction -- North Korea. There is no official data on North Korean GDP, so what can we do? It turns out that the same data science approaches that were used to aggregate polls have other uses as well. One is the imputation of missing data. Yes, even when it is all missing. The basic idea is to use the general correlations among data that you do have to provide an aggregate way of estimating information that we don't have.
  • As it turned out, in this month's election public opinion polls were considerably more precise than the fundamentals. The fundamentals were not always providing bad predictions, but better is better.
  • In 2012 there were two types of models: one type based on fundamentals such as economic growth and unemployment and another based on public opinion surveys
  • There is a tradition in world politics to go either back until the Congress of Vienna (when there were fewer than two dozen independent countries) or to the early 1950s after the end of the Second World War. But in reality, there is no need to do this for most studies.
  • Ulfelder tells us that "when it comes to predicting major political crises like wars, coups, and popular uprisings, there are many plausible predictors for which we don't have any data at all, and much of what we do have is too sparse or too noisy to incorporate into carefully designed forecasting models." But this is true only for the old style of models based on annual data for countries. If we are willing to face data that are collected in rhythm with the phenomena we are studying, this is not the case
Javier E

The Signal and the Noise: Why So Many Predictions Fail-but Some Don't: Nate Silver: 978... - 0 views

  • Nate Silver built an innovative system for predicting baseball performance, predicted the 2008 election within a hair’s breadth, and became a national sensation as a blogger—all by the time he was thirty. The New York Times now publishes FiveThirtyEight.com, where Silver is one of the nation’s most influential political forecasters.
  • Silver examines the world of prediction, investigating how we can distinguish a true signal from a universe of noisy data. Most predictions fail, often at great cost to society, because most of us have a poor understanding of probability and uncertainty. Both experts and laypeople mistake more confident predictions for more accurate ones. But overconfidence is often the reason for failure. If our appreciation of uncertainty improves, our predictions can get better too. This is the “prediction paradox”: The more humility we have about our ability to make predictions, the more successful we can be in planning for the future.
  • the most accurate forecasters tend to have a superior command of probability, and they tend to be both humble and hardworking. They distinguish the predictable from the unpredictable, and they notice a thousand little details that lead them closer to the truth. Because of their appreciation of probability, they can distinguish the signal from the noise.
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  • Baseball, weather forecasting, earthquake prediction, economics, and polling: In all of these areas, Silver finds predictions gone bad thanks to biases, vested interests, and overconfidence. But he also shows where sophisticated forecasters have gotten it right (and occasionally been ignored to boot)
  • This is the best general-readership book on applied statistics that I've read. Short review: if you're interested in science, economics, or prediction: read it. It's full of interesting cases, builds intuition, and is a readable example of Bayesian thinking.
  • The core concept is this: prediction is a vital part of science, of business, of politics, of pretty much everything we do. But we're not very good at it, and fall prey to cognitive biases and other systemic problems such as information overload that make things worse. However, we are simultaneously learning more about how such things occur and that knowledge can be used to make predictions better -- and to improve our models in science, politics, business, medicine, and so many other areas.
Keiko E

The Power of Round Numbers - Ideas Market - WSJ - 0 views

  • Round numbers are psychologically powerful. And that power has been freshly demonstrated in a new study exploring the behavior of pro baseball players and takers of the SAT.
  • For the baseball players, the researchers, Devin Pope, of the University of Chicago, and Uri Simonsohn, of Penn, focused on whether hitters thought the difference between a .299 batting average and a .300 average was more important than the minuscule .001 difference in performance it implies.
  • The study also found that high-school juniors who took the SAT were substantially more likely than their peers to re-take the test if they scored just below a round number
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  • It’s possible that admissions officers also have a bias toward round numbers. (The students clearly think they do.) But examining the admissions decisions at one elite college, and one business school, the researchers couldn’t spot one.
Javier E

It's Time for a Real Code of Ethics in Teaching - Noah Berlatsky - The Atlantic - 3 views

  • More 5inShare Email Print A defendant in the Atlanta Public Schools case turns herself in at the Fulton County Jail on April 2. (David Goldman/AP) Earlier this week at The Atlantic, Emily Richmond asked whether high-stakes testing caused the Atlanta schools cheating scandal. The answer, I would argue, is yes... just not in the way you might think. Tests don't cause unethical behavior. But they did cause the Atlanta cheating scandal, and they are doing damage to the teaching profession. The argument that tests do not cause unethical behavior is fairly straightforward, and has been articulated by a number of writers. Jonathan Chait quite correctly points out that unethical behavior occurs in virtually all professions -- and that it occurs particularly when there are clear incentives to succeed. Incentivizing any field increases the impetus to cheat. Suppose journalism worked the way teaching traditionally had. You get hired at a newspaper, and your advancement and pay are dictated almost entirely by your years on the job, with almost no chance of either becoming a star or of getting fired for incompetence. Then imagine journalists changed that and instituted the current system, where you can get really successful if your bosses like you or be fired if they don't. You could look around and see scandal after scandal -- phone hacking! Jayson Blair! NBC's exploding truck! Janet Cooke! Stephen Glass! -- that could plausibly be attributed to this frightening new world in which journalists had an incentive to cheat in order to get ahead. It holds true of any field. If Major League Baseball instituted tenure, and maybe used tee-ball rules where you can't keep score and everybody gets a chance to hit, it could stamp out steroid use. Students have been cheating on tests forever -- massive, systematic cheating, you could say. Why? Because they have an incentive to do well. Give teachers and administrators an incentive for their students to do well, and more of them will cheat. For Chait, then, teaching has just been made more like journalism or baseball; it has gone from an incentiveless occupation to one with incentives.
  • Chait refers to violations of journalistic ethics -- like the phone-hacking scandal -- and suggests they are analogous to Major-League steroid use, and that both are similar to teachers (or students) cheating on tests. But is phone hacking "cheating"
  • Phone hacking was, then, not an example of cheating. It was a violation of professional ethics. And those ethics are not arbitrarily imposed, but are intrinsic to the practice of journalism as a profession committed to public service and to truth.
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  • Behaving ethically matters, but how it matters, and what it means, depends strongly on the context in which it occurs.
  • Ethics for teachers is not, apparently, first and foremost about educating their students, or broadening their minds. Rather, ethics for teachers in our current system consists in following the rules. The implicit, linguistic signal being given is that teachers are not like journalists or doctors, committed to a profession and to the moral code needed to achieve their professional goals. Instead, they are like athletes playing games, or (as Chait says) like children taking tests.
  • Using "cheating" as an ethical lens tends to both trivialize and infantilize teacher's work
  • Professions with social respect and social capital, like doctors and lawyers, collaborate in the creation of their own standards. The assumption is that those standards are intrinsic to the profession's goals, and that, therefore, professionals themselves are best equipped to establish and monitor them. Teachers' standards, though, are imposed from outside -- as if teachers are children, or as if teaching is a game.
  • High-stakes testing, then, does leads to cheating. It does not create unethical behavior -- but it does create the particular unethical behavior of "cheating."
  • We have reached a point where we can only talk about the ethics of the profession in terms of cheating or not cheating, as if teachers' main ethical duty is to make sure that scantron bubbles get filled in correctly. Teachers, like journalists, should have a commitment to truth; like doctors, they have a duty of care. Translating those commitments and duties into a bureaucratized measure of cheating-or-not-cheating diminishes ethic
  • For teachers it is, literally, demoralizing. It severs the moral experience of teaching from the moral evaluation of teaching, which makes it almost impossible for good teachers (in all the senses of "good") to stay in the system.
  • We need better ethics for teachers -- ethics that treat them as adults and professionals, not like children playing games.
katherineharron

Fanatics used to make MLB uniforms; now they're making medical masks and gowns - CNN - 0 views

  • Major League Baseball is teaming up with a sports apparel retailer to help with a national shortage of personal protective equipment for health care workers.
  • The shortage is causing health care workers to resort to desperate measures and save supplies intended for a single usage.
  • The first batches were made out of uniforms from the Philadelphia Phillies and New York Yankees. The MLB said as production and distribution grows, they'll use other teams' jersey fabric.
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  • From there, the masks and gowns will be distributed to hospitals and emergency personnel in Pennsylvania.
  • "We're certainly really excited for baseball and Fanatics to come together and take this incredible factory and manufacture op to a million masks over the next couple of months," Ruben said. "We can make a huge difference."
Javier E

The Data Vigilante - Christopher Shea - The Atlantic - 0 views

  • He is, on the contrary, seized by the conviction that science is beset by sloppy statistical maneuvering and, in some cases, outright fraud. He has therefore been moonlighting as a fraud-buster, developing techniques to help detect doctored data in other people’s research. Already, in the space of less than a year, he has blown up two colleagues’ careers.
  • In a paper called “False-Positive Psychology,” published in the prestigious journal Psychological Science, he and two colleagues—Leif Nelson, a professor at the University of California at Berkeley, and Wharton’s Joseph Simmons—showed that psychologists could all but guarantee an interesting research finding if they were creative enough with their statistics and procedures.
  • By going on what amounted to a fishing expedition (that is, by recording many, many variables but reporting only the results that came out to their liking); by failing to establish in advance the number of human subjects in an experiment; and by analyzing the data as they went, so they could end the experiment when the results suited them, they produced a howler of a result, a truly absurd finding. They then ran a series of computer simulations using other experimental data to show that these methods could increase the odds of a false-positive result—a statistical fluke, basically—to nearly two-thirds.
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  • “I couldn’t tolerate knowing something was fake and not doing something about it,” he told me. “Everything loses meaning. What’s the point of writing a paper, fighting very hard to get it published, going to conferences?”
  • Simonsohn stressed that there’s a world of difference between data techniques that generate false positives, and fraud, but he said some academic psychologists have, until recently, been dangerously indifferent to both. Outright fraud is probably rare. Data manipulation is undoubtedly more common—and surely extends to other subjects dependent on statistical study, including biomedicine. Worse, sloppy statistics are “like steroids in baseball”: Throughout the affected fields, researchers who are too intellectually honest to use these tricks will publish less, and may perish. Meanwhile, the less fastidious flourish.
maddieireland334

Can an Algorithm Write a Better News Story Than a Human Reporter? | WIRED - 0 views

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    Had Narrative Science - a company that trains computers to write news stories-created this piece, it probably would not mention that the company's Chicago headquarters lie only a long baseball toss from the Tribune newspaper building. Nor would it dwell on the fact that this potentially job-killing technology was incubated in part at Northwestern's Medill School of Journalism, Media, Integrated Marketing Communications.
grayton downing

In Syria, Doctors Risk Life and Juggle Ethics - NYTimes.com - 1 views

  • Majid, who gave only his first name to protect his safety, collected hair and urine samples, clothing, tree leaves, soil and even a dead bird. He shared it with the Syrian American Medical Society, a humanitarian group that had been delivering such samples to American intelligence officials, as proof of possible chemical attacks.
  • United Nations inspectors have taken the first steps to destroy Syria’s chemical stockpile.
  • Many Syrian doctors have fled; those who remain describe dire conditions where even the most basic care is not available.
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  • Mothers are desperate to have their children vaccinated; patients with chronic conditions like heart disease and diabetes struggle to get medicine; and there is “huge anxiety in the population,”
  • On Aug. 21, the group got word from some of its “silent partner” hospitals of a flood of patients with “neurotoxic symptoms” — roughly 3,600 in a period of three hours, including 355 who died.
  • The debate over whether doctors should expose human rights abuses has long been “one of these inside baseball arguments within the humanitarian community,” said Len Rubenstein, an expert on human rights and medical ethics at Johns Hopkins University. While Doctors Without Borders has a culture of “bearing witness,” he said, not all humanitarian organizations do.
  • The International Committee of the Red Cross, for instance, adheres to a strict code of political neutrality;
Javier E

E.D. Hirsch Jr.'s 'Cultural Literacy' in the 21st Century - The Atlantic - 0 views

  • much of this angst can be interpreted as part of a noisy but inexorable endgame: the end of white supremacy. From this vantage point, Americanness and whiteness are fitfully, achingly, but finally becoming delinked—and like it or not, over the course of this generation, Americans are all going to have to learn a new way to be American.
  • What is the story of “us” when “us” is no longer by default “white”? The answer, of course, will depend on how aware Americans are of what they are, of what their culture already (and always) has been.
  • The thing about the list, though, was that it was—by design—heavy on the deeds and words of the “dead white males” who had formed the foundations of American culture but who had by then begun to fall out of academic fashion.
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  • Conservatives thus embraced Hirsch eagerly and breathlessly. He was a stout defender of the patrimony. Liberals eagerly and breathlessly attacked him with equal vigor. He was retrograde, Eurocentric, racist, sexist.
  • Lost in all the crossfire, however, were two facts: First, Hirsch, a lifelong Democrat who considered himself progressive, believed his enterprise to be in service of social justice and equality. Cultural illiteracy, he argued, is most common among the poor and power-illiterate, and compounds both their poverty and powerlessness. Second: He was right.
  • A generation of hindsight now enables Americans to see that it is indeed necessary for a nation as far-flung and entropic as the United States, one where rising economic inequality begets worsening civic inequality, to cultivate continuously a shared cultural core. A vocabulary. A set of shared referents and symbols.
  • So, first of all, Americans do need a list. But second, it should not be Hirsch’s list. And third, it should not made the way he made his. In the balance of this essay, I want to unpack and explain each of those three statements.
  • If you take the time to read the book attached to Hirsch’s appendix, you’ll find a rather effective argument about the nature of background knowledge and public culture. Literacy is not just a matter of decoding the strings of letters that make up words or the meaning of each word in sequence. It is a matter of decoding context: the surrounding matrix of things referred to in the text and things implied by it
  • That means understanding what’s being said in public, in the media, in colloquial conversation. It means understanding what’s not being said. Literacy in the culture confers power, or at least access to power. Illiteracy, whether willful or unwitting, creates isolation from power.
  • his point about background knowledge and the content of shared public culture extends well beyond schoolbooks. They are applicable to the “texts” of everyday life, in commercial culture, in sports talk, in religious language, in politics. In all cases, people become literate in patterns—“schema” is the academic word Hirsch uses. They come to recognize bundles of concept and connotation like “Party of Lincoln.” They perceive those patterns of meaning the same way a chess master reads an in-game chessboard or the way a great baseball manager reads an at bat. And in all cases, pattern recognition requires literacy in particulars.
  • Lots and lots of particulars. This isn’t, or at least shouldn’t be, an ideologically controversial point. After all, parents on both left and right have come to accept recent research that shows that the more spoken words an infant or toddler hears, the more rapidly she will learn and advance in school. Volume and variety matter. And what is true about the vocabulary of spoken or written English is also true, one fractal scale up, about the vocabulary of American culture.
  • those who demonized Hirsch as a right-winger missed the point. Just because an endeavor requires fluency in the past does not make it worshipful of tradition or hostile to change.
  • radicalism is made more powerful when garbed in traditionalism. As Hirsch put it: “To be conservative in the means of communication is the road to effectiveness in modern life, in whatever direction one wishes to be effective.”
  • Hence, he argued, an education that in the name of progressivism disdains past forms, schema, concepts, figures, and symbols is an education that is in fact anti-progressive and “helps preserve the political and economic status quo.” This is true. And it is made more urgently true by the changes in American demography since Hirsch gave us his list in 1987.
  • If you are an immigrant to the United States—or, if you were born here but are the first in your family to go to college, and thus a socioeconomic new arrival; or, say, a black citizen in Ferguson, Missouri deciding for the first time to participate in a municipal election, and thus a civic neophyte—you have a single overriding objective shared by all immigrants at the moment of arrival: figure out how stuff really gets done here.
  • So, for instance, a statement like “One hundred and fifty years after Appomattox, our house remains deeply divided” assumes that the reader knows that Appomattox is both a place and an event; that the event signified the end of a war; that the war was the Civil War and had begun during the presidency of a man, Abraham Lincoln, who earlier had famously declared that “a house divided against itself cannot stand”; that the divisions then were in large part about slavery; and that the divisions today are over the political, social, and economic legacies of slavery and how or whether we are to respond to those legacies.
  • But why a list, one might ask? Aren’t lists just the very worst form of rote learning and standardized, mechanized education? Well, yes and no.
  • it’s not just newcomers who need greater command of common knowledge. People whose families have been here ten generations are often as ignorant about American traditions, mores, history, and idioms as someone “fresh off the boat.”
  • The more serious challenge, for Americans new and old, is to make a common culture that’s greater than the sum of our increasingly diverse parts. It’s not enough for the United States to be a neutral zone where a million little niches of identity might flourish; in order to make our diversity a true asset, Americans need those niches to be able to share a vocabulary. Americans need to be able to have a broad base of common knowledge so that diversity can be most fully activated.
  • as the pool of potential culture-makers has widened, the modes of culture creation have similarly shifted away from hierarchies and institutions to webs and networks. Wikipedia is the prime embodiment of this reality, both in how the online encyclopedia is crowd-created and how every crowd-created entry contains links to other entries.
  • so any endeavor that makes it easier for those who do not know the memes and themes of American civic life to attain them closes the opportunity gap. It is inherently progressive.
  • since I started writing this essay, dipping into the list has become a game my high-school-age daughter and I play together.
  • I’ll name each of those entries, she’ll describe what she thinks to be its meaning. If she doesn’t know, I’ll explain it and give some back story. If I don’t know, we’ll look it up together. This of course is not a good way for her teachers to teach the main content of American history or English. But it is definitely a good way for us both to supplement what school should be giving her.
  • And however long we end up playing this game, it is already teaching her a meta-lesson about the importance of cultural literacy. Now anytime a reference we’ve discussed comes up in the news or on TV or in dinner conversation, she can claim ownership. Sometimes she does so proudly, sometimes with a knowing look. My bet is that the satisfaction of that ownership, and the value of it, will compound as the years and her education progress.
  • The trouble is, there are also many items on Hirsch’s list that don’t seem particularly necessary for entry into today’s civic and economic mainstream.
  • Which brings us back to why diversity matters. The same diversity that makes it necessary to have and to sustain a unifying cultural core demands that Americans make the core less monochromatic, more inclusive, and continuously relevant for contemporary life
  • it’s worth unpacking the baseline assumption of both Hirsch’s original argument and the battles that erupted around it. The assumption was that multiculturalism sits in polar opposition to a traditional common culture, that the fight between multiculturalism and the common culture was zero-sum.
  • As scholars like Ronald Takaki made clear in books like A Different Mirror, the dichotomy made sense only to the extent that one imagined that nonwhite people had had no part in shaping America until they started speaking up in the second half of the twentieth century.
  • The truth, of course, is that since well before the formation of the United States, the United States has been shaped by nonwhites in its mores, political structures, aesthetics, slang, economic practices, cuisine, dress, song, and sensibility.
  • In its serious forms, multiculturalism never asserted that every racial group should have its own sealed and separate history or that each group’s history was equally salient to the formation of the American experience. It simply claimed that the omni-American story—of diversity and hybridity—was the legitimate American story.
  • as Nathan Glazer has put it (somewhat ruefully), “We are all multiculturalists now.” Americans have come to see—have chosen to see—that multiculturalism is not at odds with a single common culture; it is a single common culture.
  • it is true that in a finite school year, say, with finite class time and books of finite heft, not everything about everyone can be taught. There are necessary trade-offs. But in practice, recognizing the true and longstanding diversity of American identity is not an either-or. Learning about the internment of Japanese Americans does not block out knowledge of D-Day or Midway. It is additive.
  • As more diverse voices attain ever more forms of reach and power we need to re-integrate and reimagine Hirsch’s list of what literate Americans ought to know.
  • To be clear: A 21st-century omni-American approach to cultural literacy is not about crowding out “real” history with the perishable stuff of contemporary life. It’s about drawing lines of descent from the old forms of cultural expression, however formal, to their progeny, however colloquial.
  • Nor is Omni-American cultural literacy about raising the “self-esteem” of the poor, nonwhite, and marginalized. It’s about raising the collective knowledge of all—and recognizing that the wealthy, white, and powerful also have blind spots and swaths of ignorance
  • What, then, would be on your list? It’s not an idle question. It turns out to be the key to rethinking how a list should even get made.
  • the Internet has transformed who makes culture and how. As barriers to culture creation have fallen, orders of magnitude more citizens—amateurs—are able to shape the culture in which we must all be literate. Cat videos and Star Trek fan fiction may not hold up long beside Toni Morrison. But the entry of new creators leads to new claims of right: The right to be recognized. The right to be counted. The right to make the means of recognition and accounting.
  • It is true that lists alone, with no teaching to bring them to life and no expectation that they be connected to a broader education, are somewhere between useless and harmful.
  • This will be a list of nodes and nested networks. It will be a fractal of associations, which reflects far more than a linear list how our brains work and how we learn and create. Hirsch himself nodded to this reality in Cultural Literacy when he described the process he and his colleagues used for collecting items for their list, though he raised it by way of pointing out the danger of infinite regress.
  • His conclusion, appropriate to his times, was that you had to draw boundaries somewhere with the help of experts. My take, appropriate to our times, is that Americans can draw not boundaries so much as circles and linkages, concept sets and pathways among them.
  • Because 5,000 or even 500 items is too daunting a place to start, I ask here only for your top ten. What are ten things every American—newcomer or native born, affluent or indigent—should know? What ten things do you feel are both required knowledge and illuminating gateways to those unenlightened about American life? Here are my entries: Whiteness The Federalist Papers The Almighty Dollar Organized labor Reconstruction Nativism The American Dream The Reagan Revolution DARPA A sucker born every minute
Javier E

Ta-Nehisi Coates's 'Letter to My Son' - The Atlantic - 0 views

  • The question is not whether Lincoln truly meant “government of the people” but what our country has, throughout its history, taken the political term “people” to actually mean. In 1863 it did not mean your mother or your grandmother, and it did not mean you and me.
  • When the journalist asked me about my body, it was like she was asking me to awaken her from the most gorgeous dream. I have seen that dream all my life. It is perfect houses with nice lawns. It is Memorial Day cookouts, block associations, and driveways. The Dream is tree houses and the Cub Scouts. And for so long I have wanted to escape into the Dream, to fold my country over my head like a blanket. But this has never been an option, because the Dream rests on our backs, the bedding made from our bodies.
  • The destroyers will rarely be held accountable. Mostly they will receive pensions.
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  • you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. It does not matter if the destruction is the result of an unfortunate overreaction. It does not matter if it originates in a misunderstanding. It does not matter if the destruction springs from a foolish policy
  • But a society that protects some people through a safety net of schools, government-backed home loans, and ancestral wealth but can only protect you with the club of criminal justice has either failed at enforcing its good intentions or has succeeded at something much darker.
  • It is hard to face this. But all our phrasing—race relations, racial chasm, racial justice, racial profiling, white privilege, even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth
  • ou must never look away from this. You must always remember that the sociology, the history, the economics, the graphs, the charts, the regressions all land, with great violence, upon the body.
  • And should one live in such a body? What should be our aim beyond meager survival of constant, generational, ongoing battery and assault? I have asked this question all my life.
  • The question is unanswerable, which is not to say futile. The greatest reward of this constant interrogation, of confrontation with the brutality of my country, is that it has freed me from ghosts and myths.
  • I was afraid long before you, and in this I was unoriginal. When I was your age the only people I knew were black, and all of them were powerfully, adamantly, dangerously afraid. It was always right in front of me. The fear was there in the extravagant boys of my West Baltimore neighborhood
  • The fear lived on in their practiced bop, their slouching denim, their big T- shirts, the calculated angle of their baseball caps, a catalog of behaviors and garments enlisted to inspire the belief that these boys were in firm possession of everything they desired.
  • To be black in the Baltimore of my youth was to be naked before the elements of the world, before all the guns, fists, knives, crack, rape, and disease. The law did not protect us. And now, in your time, the law has become an excuse for stopping and frisking you, which is to say, for furthering the assault on your body
  • I remember being amazed that death could so easily rise up from the nothing of a boyish afternoon, billow up like fog. I knew that West Baltimore, where I lived; that the north side of Philadelphia, where my cousins lived; that the South Side of Chicago, where friends of my father lived, comprised a world apart. Somewhere out there beyond the firmament, past the asteroid belt, there were other worlds where children did not regularly fear for their bodies
  • here will surely always be people with straight hair and blue eyes, as there have been for all history. But some of these straight-haired people with blue eyes have been “black,” and this points to the great difference between their world and ours. We did not choose our fences. They were imposed on us by Virginia planters obsessed with enslaving as many Americans as possible. Now I saw that we had made something down here, in slavery, in Jim Crow, in ghettoes. At The Mecca I saw how we had taken their one-drop rule and flipped it. They made us into a race. We made ourselves into a people.
  • I came to understand that my country was a galaxy, and this galaxy stretched from the pandemonium of West Baltimore to the happy hunting grounds of Mr. Belvedere. I obsessed over the distance between that other sector of space and my own. I knew that my portion of the American galaxy, where bodies were enslaved by a tenacious gravity, was black and that the other, liberated portion was not. I knew that some inscrutable energy preserved the breach. I felt, but did not yet understand, the relation between that other world and me. And I felt in this a cosmic injustice, a profound cruelty, which infused an abiding, irrepressible desire to unshackle my body and achieve the velocity of escape.
  • Before I could escape, I had to survive, and this could only mean a clash with the streets, by which I mean not just physical blocks, nor simply the people packed into them, but the array of lethal puzzles and strange perils which seem to rise up from the asphalt itself. The streets transform every ordinary day into a series of trick questions, and every incorrect answer risks a beat-down, a shooting, or a pregnancy. No one survives unscathed
  • When I was your age, fully one-third of my brain was concerned with who I was walking to school with, our precise number, the manner of our walk, the number of times I smiled, who or what I smiled at, who offered a pound and who did not—all of which is to say that I practiced the culture of the streets, a culture concerned chiefly with securing the body.
  • Why were only our heroes nonviolent? Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and the threatening intonations of armed black gangs saying, “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?
  • the beauty of the black body was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black four-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit.
  • erious history was the West, and the West was white. This was all distilled for me in a quote I once read, from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?,” Bellow quipped
  • this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?
  • now I looked back on my need for a trophy case, on the desire to live by the standards of Saul Bellow, and I felt that this need was not an escape but fear again—fear that “they,” the alleged authors and heirs of the universe, were right. And this fear ran so deep that we accepted their standards of civilization and humanity.
  • “Tolstoy is the Tolstoy of the Zulus,” wrote Wiley. “Unless you find a profit in fencing off universal properties of mankind into exclusive tribal ownership.” And there it was. I had accepted Bellow’s premise. In fact, Bellow was no closer to Tolstoy than I was to Nzinga. And if I were closer it would be because I chose to be, not because of destiny written in DNA. My great error was not that I had accepted someone else’s dream but that I had accepted the fact of dreams, the need for escape, and the invention of racecraft.
  • still and all I knew that we were something, that we were a tribe—on one hand, invented, and on the other, no less real. The reality was out there on the Yard, on the first warm day of spring when it seemed that every sector, borough, affiliation, county, and corner of the broad diaspora had sent a delegate to the great world party
  • I could see now that that world was more than a photonegative of that of the people who believe they are white. “White America” is a syndicate arrayed to protect its exclusive power to dominate and control our bodies. Sometimes this power is direct (lynching), and sometimes it is insidious (redlining). But however it appears, the power of domination and exclusion is central to the belief in being white, and without it, “white people” would cease to exist for want of reasons
  • There is nothing uniquely evil in these destroyers or even in this moment. The destroyers are merely men enforcing the whims of our country, correctly interpreting its heritage and legacy. This legacy aspires to the shackling of black bodies
  • Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into each of them, was sent flowing back to the earth. It is terrible to truly see our particular beauty, Samori, because then you see the scope of the loss. But you must push even further. You must see that this loss is mandated by the history of your country, by the Dream of living white.
  • I don’t know if you remember how the film we saw at the Petersburg Battlefield ended as though the fall of the Confederacy were the onset of a tragedy, not jubilee. I doubt you remember the man on our tour dressed in the gray wool of the Confederacy, or how every visitor seemed most interested in flanking maneuvers, hardtack, smoothbore rifles, grapeshot, and ironclads, but virtually no one was interested in what all of this engineering, invention, and design had been marshaled to achieve. You were only 10 years old. But even then I knew that I must trouble you, and this meant taking you into rooms where people would insult your intelligence, where thieves would try to enlist you in your own robbery and disguise their burning and looting as Christian charity. But robbery is what this is, what it always was.
  • American reunion was built on a comfortable narrative that made enslavement into benevolence, white knights of body snatchers, and the mass slaughter of the war into a kind of sport in which one could conclude that both sides conducted their affairs with courage, honor, and élan. This lie of the Civil War is the lie of innocence, is the Dream.
  • I, like every kid I knew, loved The Dukes of Hazzard. But I would have done well to think more about why two outlaws, driving a car named the General Lee, must necessarily be portrayed as “just some good ole boys, never meanin’ no harm”—a mantra for the Dreamers if there ever was one. But what one “means” is neither important nor relevant. It is not necessary that you believe that the officer who choked Eric Garner set out that day to destroy a body. All you need to understand is that the officer carries with him the power of the American state and the weight of an American legacy, and they necessitate that of the bodies destroyed every year, some wild and disproportionate number of them will be black.
  • Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this.
  • It had to be blood. It had to be the thrashing of kitchen hands for the crime of churning butter at a leisurely clip. It had to be some woman “chear’d ... with thirty lashes a Saturday last and as many more a Tuesday again.” It could only be the employment of carriage whips, tongs, iron pokers, handsaws, stones, paperweights, or whatever might be handy to break the black body, the black family, the black community, the black nation. The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization.
  • “The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.
  • There is no them without you, and without the right to break you they must necessarily fall from the mountain, lose their divinity, and tumble out of the Dream. And then they would have to determine how to build their suburbs on something other than human bones, how to angle their jails toward something other than a human stockyard, how to erect a democracy independent of cannibalism. I would like to tell you that such a day approaches when the people who believe themselves to be white renounce this demon religion and begin to think of themselves as human. But I can see no real promise of such a day. We are captured, brother, surrounded by the majoritarian bandits of America. And this has happened here, in our only home, and the terrible truth is that we cannot will ourselves to an escape on our own.
  • I think now of the old rule that held that should a boy be set upon in someone else’s chancy hood, his friends must stand with him, and they must all take their beating together. I now know that within this edict lay the key to all living. None of us were promised to end the fight on our feet, fists raised to the sky. We could not control our enemies’ number, strength, or weaponry. Sometimes you just caught a bad one. But whether you fought or ran, you did it together, because that is the part that was in our control. What we must never do is willingly hand over our own bodies or the bodies of our friends. That was the wisdom: We knew we did not lay down the direction of the street, but despite that, we could—and must—fashion the way of our walk. And that is the deeper meaning of your name—that the struggle, in and of itself, has meaning.
  • I have raised you to respect every human being as singular, and you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is as active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. “Slavery” is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world—which is really the only world she can ever know—ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains—whole generations followed by more generations who knew nothing but chains.
  • You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance—no matter how improved—as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children. Our triumphs can never redeem this. Perhaps our triumphs are not even the point. Perhaps struggle is all we have
  • I am not a cynic. I love you, and I love the world, and I love it more with every new inch I discover. But you are a black boy, and you must be responsible for your body in a way that other boys cannot know. Indeed, you must be responsible for the worst actions of other black bodies, which, somehow, will always be assigned to you. And you must be responsible for the bodies of the powerful—the policeman who cracks you with a nightstick will quickly find his excuse in your furtive movements. You have to make your peace with the chaos, but you cannot lie.
  • “I could have you arrested,” he said. Which is to say: “One of your son’s earliest memories will be watching the men who sodomized Abner Louima and choked Anthony Baez cuff, club, tase, and break you.” I had forgotten the rules, an error as dangerous on the Upper West Side of Manhattan as on the West Side of Baltimore. One must be without error out here. Walk in single file. Work quietly. Pack an extra No. 2 pencil. Make no mistakes.
  • the price of error is higher for you than it is for your countrymen, and so that America might justify itself, the story of a black body’s destruction must always begin with his or her error, real or imagined—with Eric Garner’s anger, with Trayvon Martin’s mythical words (“You are gonna die tonight”), with Sean Bell’s mistake of running with the wrong crowd, with me standing too close to the small-eyed boy pulling out.
  • You are called to struggle, not because it assures you victory but because it assures you an honorable and sane life
  • I am sorry that I cannot save you—but not that sorry. Part of me thinks that your very vulnerability brings you closer to the meaning of life, just as for others, the quest to believe oneself white divides them from it. The fact is that despite their dreams, their lives are also not inviolable. When their own vulnerability becomes real—when the police decide that tactics intended for the ghetto should enjoy wider usage, when their armed society shoots down their children, when nature sends hurricanes against their cities—they are shocked by the rages of logic and the natural world in a way that those of us who were born and bred to understand cause and effect can never be.
  • I would not have you live like them. You have been cast into a race in which the wind is always at your face and the hounds are always at your heels. And to varying degrees this is true of all life. The difference is that you do not have the privilege of living in ignorance of this essential fact.
  • I never wanted you to be twice as good as them, so much as I have always wanted you to attack every day of your brief bright life determined to struggle. The people who must believe they are white can never be your measuring stick. I would not have you descend into your own dream. I would have you be a conscious citizen of this terrible and beautiful world.
Javier E

We Are Just Not Digging The Whole Anymore : NPR - 1 views

  • We just don't do whole things anymore. We don't read complete books — just excerpts. We don't listen to whole CDs — just samplings. We don't sit through whole baseball games — just a few innings. Don't even write whole sentences. Or read whole stories like this one. Long-form reading, listening and viewing habits are giving way to browse-and-choose consumption. With the increase in the number of media options — or distractions, depending on how you look at them — something has to give, and that something is our attention span. - Adam Thierer, senior research fellow at George Mason University We care more about the parts and less about the entire. We are into snippets and smidgens and clips and tweets. We are not only a fragmented society, but a fragment society.
  • One Duke University student was famously quoted in a 2006 Time magazine essay telling his history professor, "We don't read whole books anymore."
  • Now there are lots of websites that present whole books and concepts in nano form
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  • nearly half of all adults — 47 percent — get some of their local news and information on mobile computing devices. We are receiving our news in kibbles and bits, sacrificing context and quality for quickness and quantity.
  • Here is the ultra-condensation of Pride and Prejudice by Jane Austen: Mr. Darcy: Nothing is good enough for me. Ms. Elizabeth Bennet: I could never marry that proud man. (They change their minds.) THE END
  • Fewer and fewer gamers are following gaming storylines all the way to completion, according to a recent blog post on the IGN Entertainment video game website.
  • "With the increase in the number of media options — or distractions, depending on how you look at them — something has to give, and that something is our attention span." He ticks off a long list of bandied-about terms. Here's a shortened version: cognitive overload; information paralysis; techno stress; and data asphyxiation.
  • Rockmore believes that the way many people learn — or try to learn — these days is via this transporter technique. "The truth is," he says, "that modern pedagogy probably needs to address this in the sense that there is so much information out there, for free, so that obtaining it — even in bits and pieces — is not the challenge, rather integrating it into a coherent whole is. That's a new paradigm."
Javier E

Building a Nation of Know-Nothings - NYTimes.com - 1 views

  • It’s not just that 47 percent of Republicans believe the lie that Obama is a Muslim, or that 27 percent in the party doubt that the president of the United States is a citizen. But fully half of them believe falsely that the big bailout of banks and insurance companies under TARP was enacted by Obama, and not by President Bush.
  • Take a look at Tuesday night’s box score in the baseball game between New York and Toronto. The Yankees won, 11-5. Now look at the weather summary, showing a high of 71 for New York. The score and temperature are not subject to debate. Yet a president’s birthday or whether he was even in the White House on the day TARP was passed are apparently open questions. A growing segment of the party poised to take control of Congress has bought into denial of the basic truths of Barack Obama’s life. What’s more, this astonishing level of willful ignorance has come about largely by design, and has been aided by a press afraid to call out the primary architects of the lies.
  • It would be nice to dismiss the stupid things that Americans believe as harmless, the price of having such a large, messy democracy.
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  • So what if one-in-five believe the sun revolves around the earth, or aren’t sure from which country the United States gained its independence? But false belief in weapons of mass-destruction led the United States to a trillion-dollar war. And trust in rising home value as a truism as reliable as a sunrise was a major contributor to the catastrophic collapse of the economy. At its worst extreme, a culture of misinformation can produce something like Iran, which is run by a Holocaust denier.
  •  
    A major part of the US population now accepts denies basic facts, influenced by a deliberate partisan misinformation campaign tolerated by the press.
sissij

How Does Expectation Affect Perception - 3 views

  • One important fact is that the brain works in some ways like television transmission, in that it processes stable backgrounds without much attention and moving parts more intensely and differently.
  • Recent research in babies shows that they respond most to unexpected events and use these to evaluate the environment and learn.
  • But, the over arching analysis of visual signals depends on what is expected.
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  • Picture of bright light causes eye pupils to react, as if a real light.
  • Good hitters in baseball view the ball as larger.
  • Large people judge the absolute measurement of a doorway as more narrow than others will.
  • Words and thoughts alter sensory information:
  • She kicked the ball” or “grasped the subject” stimulates the leg or arm brain regions related to kicking or grasping.
  • Experienced observers of ballet or classical Indian dance who have never danced, when watching a dance stimulate specific muscles of the dance.
  • The brain has many interacting pathways and loops that create expectations with different probabilities from our previous experiences.
  •  
    I found this article very interesting because it explains some aspects of how our expectation can influence our perception. In this article, language is also mentioned that different vocabulary can alter our perception. I think this can be related to the definition of words we talked about recently. I think this article suggests that the definition of a word is the result of our expectation as we often define things differently in our favor if no clear definition is stated. This relationship can also be reversed as we use definitions to describe and organize our expectation. --Sissi (11/16/2016)
clairemann

How humans became the best throwers on the planet - 0 views

  • From 2008 to 2020, the average speeds of all major league baseball pitches combined rose by between 1.5 mph and 2 mph.
  • But MLB pitchers aren’t the only expert throwers; most healthy people can throw faster than our much stronger chimpanzee relatives, who max out at around 30 mph. A study of boys from the ages of 8 to 14 who were only moderately trained in throwing could still throw two times faster than chimps.
  • Humans are the only species that can throw well enough to kill rivals and prey. Because throwing requires the highly coordinated and extraordinarily rapid movements of multiple body parts, there was likely a long history of selection favoring the evolution of expert throwing in our ancestors.
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  • The Australopithecines, the relatively small-brained, bipedal ancestors of our genus that lived in Africa somewhere between 1 million and 4 million years ago, probably threw projectiles as well, since their hand bones hint at their ability to grip objects and throw them.
  • Once the ability to throw quickly and accurately became critical to success in combat and hunting, our male ancestors would have been more likely than females to develop, through natural selection, these skills, since anthropologists have shown that males tended to fight and hunt big game.
  • Sex differences in throwing do not exist just because males are, on average, larger and stronger. The relative size, shape and orientation of the shoulders of men increase the range of motion of the arm during the cocking phase, which facilitates better throwing.
caelengrubb

Free Market - Econlib - 0 views

  • Free market” is a summary term for an array of exchanges that take place in society.
  • Each exchange is undertaken as a voluntary agreement between two people or between groups of people represented by agents. These two individuals (or agents) exchange two economic goods, either tangible commodities or nontangible services
  • Both parties undertake the exchange because each expects to gain from it. Also, each will repeat the exchange next time (or refuse to) because his expectation has proved correct (or incorrect) in the recent past.
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  • Trade, or exchange, is engaged in precisely because both parties benefit; if they did not expect to gain, they would not agree to the exchange.
  • This simple reasoning refutes the argument against free trade typical of the “mercantilist” period of sixteenth- to eighteenth-century Europe and classically expounded by the famed sixteenth-century French essayist Montaigne.
  • The mercantilists argued that in any trade, one party can benefit only at the expense of the other—that in every transaction there is a winner and a loser, an “exploiter” and an “exploited.”
  • We can immediately see the fallacy in this still-popular viewpoint: the willingness and even eagerness to trade means that both parties benefit. In modern game-theory jargon, trade is a win-win situation, a “positive-sum” rather than a “zero-sum” or “negative-sum” game.
  • Each one values the two goods or services differently, and these differences set the scene for an exchange.
  • Two factors determine the terms of any agreement: how much each participant values each good in question, and each participant’s bargaining skills.
  • the market in relation to how favorably buyers evaluate these goods—in shorthand, by the interaction of their supply with the demand for them.
  • On the other hand, given the buyers’ evaluation, or demand, for a good, if the supply increases, each unit of supply—each baseball card or loaf of bread—will fall in value, and therefore the price of the good will fall. The reverse occurs if the supply of the good decreases.
  • The market, then, is not simply an array; it is a highly complex, interacting latticework of exchanges.
  • Production begins with natural resources, and then various forms of machines and capital goods, until finally, goods are sold to the consumer.
  • At each stage of production from natural resource to consumer good, money is voluntarily exchanged for capital goods, labor services, and land resources. At each step of the way, terms of exchanges, or prices, are determined by the voluntary interactions of suppliers and demanders. This market is “free” because choices, at each step, are made freely and voluntarily.
  • The free market and the free price system make goods from around the world available to consumers.
  • Saving and investment can then develop capital goods and increase the productivity and wages of workers, thereby increasing their standard of living.
  • The free competitive market also rewards and stimulates technological innovation that allows the innovator to get a head start in satisfying consumer wants in new and creative ways.
  • Government, in every society, is the only lawful system of coercion. Taxation is a coerced exchange, and the heavier the burden of taxation on production, the more likely it is that economic growth will falter and decline
  • The ultimate in government coercion is socialism.
  • Under socialist central planning the socialist planning board lacks a price system for land or capital goods.
  • Market socialism is, in fact, a contradiction in terms.
  • The fashionable discussion of market socialism often overlooks one crucial aspect of the market: When two goods are exchanged, what is really exchanged is the property titles in those goods.
  • This means that the key to the existence and flourishing of the free market is a society in which the rights and titles of private property are respected, defended, and kept secure.
  • The key to socialism, on the other hand, is government ownership of the means of production, land, and capital goods.
  • Under socialism, therefore, there can be no market in land or capital goods worthy of the name.
  • ome critics of the free market argue that property rights are in conflict with “human” rights. But the critics fail to realize that in a free-market system, every person has a property right over his own person and his own labor and can make free contracts for those services.
  • A common charge against the free-market society is that it institutes “the law of the jungle,” of “dog eat dog,” that it spurns human cooperation for competition and exalts material success as opposed to spiritual values, philosophy, or leisure activities.
  • It is the coercive countries with little or no market activity—the notable examples in the last half of the twentieth century were the communist countries—where the grind of daily existence not only impoverishes people materially but also deadens their spirit.
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