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Javier E

Your Brain on a Magic Trick - NYTimes.com - 2 views

  • a retention vanish: a false transfer that exploits a lag in the brain’s perception of motion, called persistence of vision. When done right, the spectator will actually see the coin in the left palm for a split second after the hands separate. This bizarre afterimage results from the fact that visual neurons don’t stop firing once a given stimulus (here, the coin) is no longer present. As a result, our perception of reality lags behind reality by about one one-hundredth of a second.
  • Another dark psychological secret magicians routinely take advantage of is known as change blindness — the failure to detect changes in consecutive scenes.
  • we are often blind to the results of our own decisions. Once a choice is made, our minds tend to rewrite history in a way that flatters our volition, a fact magicians have exploited for centuries. “If you are given a choice, you believe you have acted freely,” said Teller, of the duo Penn and Teller, to Smithsonian magazine. “This is one of the darkest of all psychological secrets.”
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  • Magicians have long used such cognitive biases to their advantage, and in recent years scientists have been following in their footsteps, borrowing techniques from the conjurer’s playbook in an effort not to mystify people but to study them.
  • Scientists have found a way to induce change blindness, with a machine called a transcranial magnetic stimulator, which uses a magnetic field to disrupt localized brain regions
  • Such blind spots confirm what many philosophers have long suspected: reality and our perception of it are incommensurate to a far greater degree than is often believed. For all its apparent fidelity, the movie in our heads is a “Rashomon” narrative pieced together from inconsistent and unreliable bits of information. It is, to a certain extent, an illusion.
Javier E

Wine-tasting: it's junk science | Life and style | The Observer - 0 views

  • google_ad_client = 'ca-guardian_js'; google_ad_channel = 'lifeandstyle'; google_max_num_ads = '3'; // Comments Click here to join the discussion. We can't load the discussion on guardian.co.uk because you don't have JavaScript enabled. if (!!window.postMessage) { jQuery.getScript('http://discussion.guardian.co.uk/embed.js') } else { jQuery('#d2-root').removeClass('hd').html( '' + 'Comments' + 'Click here to join the discussion.We can\'t load the ' + 'discussion on guardian.co.uk ' + 'because your web browser does not support all the features that we ' + 'need. If you cannot upgrade your browser to a newer version, you can ' + 'access the discussion ' + 'here.' ); } Wor
  • Hodgson approached the organisers of the California State Fair wine competition, the oldest contest of its kind in North America, and proposed an experiment for their annual June tasting sessions.Each panel of four judges would be presented with their usual "flight" of samples to sniff, sip and slurp. But some wines would be presented to the panel three times, poured from the same bottle each time. The results would be compiled and analysed to see whether wine testing really is scientific.
  • Results from the first four years of the experiment, published in the Journal of Wine Economics, showed a typical judge's scores varied by plus or minus four points over the three blind tastings. A wine deemed to be a good 90 would be rated as an acceptable 86 by the same judge minutes later and then an excellent 94.
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  • Hodgson's findings have stunned the wine industry. Over the years he has shown again and again that even trained, professional palates are terrible at judging wine."The results are disturbing," says Hodgson from the Fieldbrook Winery in Humboldt County, described by its owner as a rural paradise. "Only about 10% of judges are consistent and those judges who were consistent one year were ordinary the next year."Chance has a great deal to do with the awards that wines win."
  • French academic Frédéric Brochet tested the effect of labels in 2001. He presented the same Bordeaux superior wine to 57 volunteers a week apart and in two different bottles – one for a table wine, the other for a grand cru.The tasters were fooled.When tasting a supposedly superior wine, their language was more positive – describing it as complex, balanced, long and woody. When the same wine was presented as plonk, the critics were more likely to use negatives such as weak, light and flat.
  • In 2011 Professor Richard Wiseman, a psychologist (and former professional magician) at Hertfordshire University invited 578 people to comment on a range of red and white wines, varying from £3.49 for a claret to £30 for champagne, and tasted blind.People could tell the difference between wines under £5 and those above £10 only 53% of the time for whites and only 47% of the time for reds. Overall they would have been just as a successful flipping a coin to guess.
  • why are ordinary drinkers and the experts so poor at tasting blind? Part of the answer lies in the sheer complexity of wine.For a drink made by fermenting fruit juice, wine is a remarkably sophisticated chemical cocktail. Dr Bryce Rankine, an Australian wine scientist, identified 27 distinct organic acids in wine, 23 varieties of alcohol in addition to the common ethanol, more than 80 esters and aldehydes, 16 sugars, plus a long list of assorted vitamins and minerals that wouldn't look out of place on the ingredients list of a cereal pack. There are even harmless traces of lead and arsenic that come from the soil.
  • "People underestimate how clever the olfactory system is at detecting aromas and our brain is at interpreting them," says Hutchinson."The olfactory system has the complexity in terms of its protein receptors to detect all the different aromas, but the brain response isn't always up to it. But I'm a believer that everyone has the same equipment and it comes down to learning how to interpret it." Within eight tastings, most people can learn to detect and name a reasonable range of aromas in wine
  • People struggle with assessing wine because the brain's interpretation of aroma and bouquet is based on far more than the chemicals found in the drink. Temperature plays a big part. Volatiles in wine are more active when wine is warmer. Serve a New World chardonnay too cold and you'll only taste the overpowering oak. Serve a red too warm and the heady boozy qualities will be overpowering.
  • Colour affects our perceptions too. In 2001 Frédérick Brochet of the University of Bordeaux asked 54 wine experts to test two glasses of wine – one red, one white. Using the typical language of tasters, the panel described the red as "jammy' and commented on its crushed red fruit.The critics failed to spot that both wines were from the same bottle. The only difference was that one had been coloured red with a flavourless dye
  • Other environmental factors play a role. A judge's palate is affected by what she or he had earlier, the time of day, their tiredness, their health – even the weather.
  • Robert Hodgson is determined to improve the quality of judging. He has developed a test that will determine whether a judge's assessment of a blind-tasted glass in a medal competition is better than chance. The research will be presented at a conference in Cape Town this year. But the early findings are not promising."So far I've yet to find someone who passes," he says.
manhefnawi

Blind People Envision the Future Differently Than Sighted People | Mental Floss - 0 views

  • Whether you believe that time marches forward, or that you can put the past behind you, is influenced by your visual development
  • the small study found that blind research participants did not conceive of the past as being behind them and the future in front, as most sighted participants did.
  • The study suggests that our concept of time as related to the body's movement in space depends on how our vision develops. It also shows the importance of using a diverse sample in psychology studies. Studies on the psychological links between time and space that don’t test any blind volunteers would suggest that everyone associates the future with forward movement, when, in fact, a significant portion of the world population may not.
Megan Flanagan

Blind football player defies odds - CNN.com - 0 views

  • he can't see the fans or the football field like his teammates
  • he long snapper for the University of Southern California is blind
  • fter losing his eyesight, he never dreamed that one day he would be walking on the field as a player.
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  • I realize the significance of it
  • a life without sight, it was difficult
  • "I didn't feel completely hopeless, but there was this sense of 'I don't know how I'm gonna do anything anymore.' "
  • diagnosed with a rare form of eye cancer called retinoblastoma
  • Everything about it was just amazing and something that I will always be grateful for."
  • I didn't think I could participate in a way where I would really be benefiting the team
  • It kind of clicked in my mind that it is a consistent position in that you're snapping the same distance for every snap,
  • OK, this kid is for real ... this kid could actually be a valuable asset to us.'
  • Going through adversity or challenges in life, it really does make you stronger," he said. "Life's unfair, football's unfair, things are unfair. But at the same time, it's up to you how far you want to take yourself. ... It's taught me not to give up. It's taught me to keep fighting.
dicindioha

BBC - Future - The tricks being played on you by UK roads - 0 views

  • When you walk or drive in the UK, you’re being nudged by dozens of hidden messages embedded in the roads and pavements.
  • He suffers from a rare inherited condition that leaves him only able to make out vague colour contrasts around him. Yet he is able to safely pick his way through the hectic city streets, thanks to dozens of hidden messages embedded in our roads and pavements that few of us even notice are there.
  • This subtle form of communication is not just confined to the pavement, either: increasingly, motorists and cyclists are also unknowingly being told what to do.
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  • A horizontal pattern of raised lines going across the pavement tells blind pedestrians they are on the footpath side; raised lines running along the direction of travel indicate the side designated for cycles. A wide, raised line divides the two.
  • Because the raised bumps are unpleasant to ride across, cyclists instinctively are drawn toward the tramline pattern which runs in the same direction as they are traveling.
  • Elsewhere, it is possible to find raised, rounded ribs running across pavement, creating a corduroy pattern. They look like they might be there to provide additional grip; in fact, they are sending a warning to anyone who stands on them about what is ahead.
  • The idea is to guide people through busy areas and around objects by drawing them along these raised lines.
  • They found that uncertainty about the layout of the road ahead is a powerful way of getting drivers to slow down.
  • triangles painted along the edge of each road – create an impression of a narrower road for example, and make drivers more cautious.
  • They have been painting boxes onto the road that use a clever combination of white and dark paint to create the illusion of a speed hump.
  • In India, they have taken things even further by painting deliberate optical illusions to give the impression that obstacles are in the road ahead.
  •  
    This article talks about basically human perception and pattern recognition, and how this helps people who do not have all senses, like being blind. Bumps and grooves in the roads we walk on tell us, without us realizing it, what side we should be on and where there are stairs or platforms. It is interesting that there are patterns with these, as mentioned in the article, but everyday pedestrians do not really notice these patterns, and yet they are there to help us. Another interesting thing was the use of perception, and creating illusions of speed bumps or things in the road to get drivers to slow down. Here they play with perception to create an illusion of a speed bump and make traffic safer. sometimes what we think of as our perception incapabilities actually help us without realizing it.
Javier E

Vitamins Hide the Low Quality of Our Food - NYTimes.com - 0 views

  • we fail to notice that food marketers use synthetic vitamins to sell unhealthful products. Not only have we become dependent on these synthetic vitamins to keep ourselves safe from deficiencies, but the eating habits they encourage are having disastrous consequences on our health.
  • vitamins spread from the labs of scientists to the offices of food marketers, and began to take on a life of their own.
  • Nutritionists are correct when they tell us that most of us don’t need to be taking multivitamins. But that’s only because multiple vitamins have already been added to our food.
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  • Given the poor quality of the typical American diet, this fortification is far from superfluous. In fact, for products like milk and flour, where fortification and enrichment have occurred for so long that they’ve become invisible, it would be almost irresponsible not to add synthetic vitamins.
  • synthetic vitamins are as essential to food companies as they are to us. To be successful in today’s market, food manufacturers must create products that can be easily transported over long distances and stored for extended periods.
  • They also need to be sure that their products offer some nutritional value so that customers don’t have to go elsewhere to meet their vitamin needs. But the very processing that’s necessary to create long shelf lives destroys vitamins, among other important nutrients. It’s nearly impossible to create foods that can sit for months in a supermarket that are also naturally vitamin-rich.
  • Today, it would be easy to blame food marketers for using vitamins to deceive us into buying their products. But our blindness is largely our own fault.
  • we’ve entered into a complicit agreement with them: They depend on us to buy their products, and we depend on the synthetic vitamins they add to those products to support eating habits that might otherwise leave us deficient
  • extra vitamins do not protect us from the long-term “diseases of civilization” that are currently ravaging our country, including obesity, heart disease and Type 2 diabetes — many of which are strongly associated with diet.
  • natural foods contain potentially protective substances such as phytochemicals and polyunsaturated fat that also are affected by processing, but that are not usually replaced. If these turn out to be as important as many researchers suspect, then our exclusive focus on vitamins could mean we’re protecting ourselves against the wrong dangers. It’s as if we’re taking out earthquake insurance policies in an area more at risk for floods.
  • And adding back vitamins after the fact ignores the issue of synergy: how nutrients work naturally as opposed to when they are isolated. A 2011 study on broccoli, for example, found that giving subjects fresh broccoli florets led them to absorb and metabolize seven times more of the anticancer compounds known as glucosinolates, present in broccoli and other cruciferous vegetables
  • And yet we refuse to change our eating habits in the ways that would actually protect us, which would require refocusing our diets on minimally processed foods that are naturally nutrient-rich.
  • The popularity of dietary supplements and vitamin-enhanced processed “health” foods means that even those of us who try to do right by our health are often getting it wrong.
  • we mustn’t let it distract us from an even more fundamental question: how we’ve allowed the word “vitamin” to become synonymous with “health.”
Javier E

The Philosopher Redefining Equality | The New Yorker - 0 views

  • The bank experience showed how you could be oppressed by hierarchy, working in an environment where you were neither free nor equal. But this implied that freedom and equality were bound together in some way beyond the basic state of being unenslaved, which was an unorthodox notion. Much social thought is rooted in the idea of a conflict between the two.
  • If individuals exercise freedoms, conservatives like to say, some inequalities will naturally result. Those on the left basically agree—and thus allow constraints on personal freedom in order to reduce inequality. The philosopher Isaiah Berlin called the opposition between equality and freedom an “intrinsic, irremovable element in human life.” It is our fate as a society, he believed, to haggle toward a balance between them.
  • What if they weren’t opposed, Anderson wondered, but, like the sugar-phosphate chains in DNA, interlaced in a structure that we might not yet understand?
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  • At fifty-nine, Anderson is the chair of the University of Michigan’s department of philosophy and a champion of the view that equality and freedom are mutually dependent, enmeshed in changing conditions through time.
  • She has built a case, elaborated across decades, that equality is the basis for a free society
  • Because she brings together ideas from both the left and the right to battle increasing inequality, Anderson may be the philosopher best suited to this awkward moment in American life. She builds a democratic frame for a society in which people come from different places and are predisposed to disagree.
  • she sketched out the entry-level idea that one basic way to expand equality is by expanding the range of valued fields within a society.
  • The ability not to have an identity that one carries from sphere to sphere but, rather, to be able to slip in and adopt whatever values and norms are appropriate while retaining one’s identities in other domains?” She paused. “That is what it is to be free.”
  • How do you move from a basic model of egalitarian variety, in which everybody gets a crack at being a star at something, to figuring out how to respond to a complex one, where people, with different allotments of talent and virtue, get unequal starts, and often meet with different constraints along the way?
  • The problem, she proposed, was that contemporary egalitarian thinkers had grown fixated on distribution: moving resources from lucky-seeming people to unlucky-seeming people, as if trying to spread the luck around.
  • Egalitarians should agree about clear cases of blameless misfortune: the quadriplegic child, the cognitively impaired adult, the teen-ager born into poverty with junkie parents. But Anderson balked there, too. By categorizing people as lucky or unlucky, she argued, these egalitarians set up a moralizing hierarchy.
  • In Anderson’s view, the way forward was to shift from distributive equality to what she called relational, or democratic, equality: meeting as equals, regardless of where you were coming from or going to.
  • By letting the lucky class go on reaping the market’s chancy rewards while asking others to concede inferior status in order to receive a drip-drip-drip of redistributive aid, these egalitarians were actually entrenching people’s status as superior or subordinate.
  • To the ugly and socially awkward: . . . Maybe you won’t be such a loser in love once potential dates see how rich you are.
  • . To the stupid and untalented: Unfortunately, other people don’t value what little you have to offer in the system of production. . . . Because of the misfortune that you were born so poorly endowed with talents, we productive ones will make it up to you: we’ll let you share in the bounty of what we have produced with our vastly superior and highly valued abilities. . . 
  • she imagined some citizens getting a state check and a bureaucratic letter:
  • This was, at heart, an exercise of freedom. The trouble was that many people, picking up on libertarian misconceptions, thought of freedom only in the frame of their own actions.
  • To be truly free, in Anderson’s assessment, members of a society had to be able to function as human beings (requiring food, shelter, medical care), to participate in production (education, fair-value pay, entrepreneurial opportunity), to execute their role as citizens (freedom to speak and to vote), and to move through civil society (parks, restaurants, workplaces, markets, and all the rest).
  • Anderson’s democratic model shifted the remit of egalitarianism from the idea of equalizing wealth to the idea that people should be equally free, regardless of their differences.
  • A society in which everyone had the same material benefits could still be unequal, in this crucial sense; democratic equality, being predicated on equal respect, wasn’t something you could simply tax into existence. “People, not nature, are responsible for turning the natural diversity of human beings into oppressive hierarchies,”
  • Her first book, “Value in Ethics and Economics,” appeared that year, announcing one of her major projects: reconciling value (an amorphous ascription of worth that is a keystone of ethics and economics) with pluralism (the fact that people seem to value things in different ways).
  • Philosophers have often assumed that pluralistic value reflects human fuzziness—we’re loose, we’re confused, and we mix rational thought with sentimental responses.
  • She offered an “expressive” theory: in her view, each person’s values could be various because they were socially expressed, and thus shaped by the range of contexts and relationships at play in a life. Instead of positing value as a basic, abstract quality across society (the way “utility” functioned for economists), she saw value as something determined by the details of an individual’s history.
  • Like her idea of relational equality, this model resisted the temptation to flatten human variety toward a unifying standard. In doing so, it helped expand the realm of free and reasoned economic choice.
  • Anderson’s model unseated the premises of rational-choice theory, in which individuals invariably make utility-maximizing decisions, occasionally in heartless-seeming ways. It ran with, rather than against, moral intuition. Because values were plural, it was perfectly rational to choose to spend evenings with your family, say, and have guilt toward the people you left in the lurch at work.
  • The theory also pointed out the limits on free-market ideologies, such as libertarianism.
  • In ethics, it broke across old factional debates. The core idea “has been picked up on by people across quite a range of positions,” Peter Railton, one of Anderson’s longtime colleagues, says. “Kantians and consequentialists alike”—people who viewed morality in terms of duties and obligations, and those who measured the morality of actions by their effects in the world—“could look at it and see something important.”
  • Traditionally, the discipline is taught through a-priori thought—you start with basic principles and reason forward. Anderson, by contrast, sought to work empirically, using information gathered from the world, identifying problems to be solved not abstractly but through the experienced problems of real people.
  • “Dewey argued that the primary problems for ethics in the modern world concerned the ways society ought to be organized, rather than personal decisions of the individual,”
  • In 2004, the Stanford Encyclopedia of Philosophy asked Anderson to compose its entry on the moral philosophy of John Dewey, who helped carry pragmatist methods into the social realm. Dewey had an idea of democracy as a system of good habits that began in civil life. He was an anti-ideologue with an eye for pluralism.
  • She started working with historians, trying to hone her understanding of ideas by studying them in the context of their creation. Take Rousseau’s apparent support of direct democracy. It’s rarely mentioned that, at the moment when he made that argument, his home town of Geneva had been taken over by oligarchs who claimed to represent the public. Pragmatism said that an idea was an instrument, which naturally gave rise to such questions as: an instrument for what, and where, and when?
  • In “What Is the Point of Equality?,” Anderson had already started to drift away from what philosophers, following Rawls, call ideal theory, based on an end vision for a perfectly just society. As Anderson began a serious study of race in America, though, she found herself losing faith in that approach entirely.
  • Broadly, there’s a culturally right and a culturally left ideal theory for race and society. The rightist version calls for color blindness. Instead of making a fuss about skin and ethnicity, its advocates say, society should treat people as people, and let the best and the hardest working rise.
  • The leftist theory envisions identity communities: for once, give black people (or women, or members of other historically oppressed groups) the resources and opportunities they need, including, if they want it, civil infrastructure for themselves.
  • In “The Imperative of Integration,” published in 2010, Anderson tore apart both of these models. Sure, it might be nice to live in a color-blind society, she wrote, but that’s nothing like the one that exists.
  • But the case for self-segregation was also weak. Affinity groups provided welcome comfort, yet that wasn’t the same as power or equality, Anderson pointed out. And there was a goose-and-gander problem. Either you let only certain groups self-segregate (certifying their subordinate status) or you also permitted, say, white men to do it,
  • Anderson’s solution was “integration,” a concept that, especially in progressive circles, had been uncool since the late sixties. Integration, by her lights, meant mixing on the basis of equality.
  • in attending to these empirical findings over doctrine, she announced herself as a non-ideal theorist: a philosopher with no end vision of society. The approach recalls E. L. Doctorow’s description of driving at night: “You can see only as far as the headlights, but you can make the whole trip that way.”
  • or others, though, a white woman making recommendations on race policy raised questions of perspective. She was engaging through a mostly white Anglo-American tradition. She worked from the premise that, because she drew on folders full of studies, the limits of her own perspective were not constraining.
  • Some philosophers of color welcomed the book. “She’s taking the need for racial justice seriously, and you could hardly find another white political philosopher over a period of decades doing that,”
  • Recently, Anderson changed the way she assigns undergraduate essays: instead of requiring students to argue a position and fend off objections, doubling down on their original beliefs, she asks them to discuss their position with someone who disagrees, and to explain how and why, if at all, the discussion changed their views.
  • The challenge of pluralism is the challenge of modern society: maintaining equality amid difference in a culture given to constant and unpredictable change.
  • Rather than fighting for the ascendancy of certain positions, Anderson suggests, citizens should fight to bolster healthy institutions and systems—those which insure that all views and experiences will be heard. Today’s righteous projects, after all, will inevitably seem fatuous and blinkered from the vantage of another age.
  • Smith saw the markets as an escape from that order. Their “most important” function, he explained, was to bring “liberty and security” to those “who had before lived almost in a continual state of war with their neighbours, and of servile dependency upon their superiors.”
  • Anderson zeroed in on Adam Smith, whose “The Wealth of Nations,” published in 1776, is taken as a keystone of free-market ideology. At the time, English labor was subject to uncompensated apprenticeships, domestic servitude, and some measure of clerical dominion.
  • Smith, in other words, was an egalitarian. He had written “The Wealth of Nations” in no small part to be a solution to what we’d now call structural inequality—the intractable, compounding privileges of an arbitrary hierarchy.
  • It was a historical irony that, a century later, writers such as Marx pointed to the market as a structure of dominion over workers; in truth, Smith and Marx had shared a socioeconomic project. And yet Marx had not been wrong to trash Smith’s ideas, because, during the time between them, the world around Smith’s model had changed, and it was no longer a useful tool.
  • mages of free market society that made sense prior to the Industrial Revolution continue to circulate today as ideals, blind to the gross mismatch between the background social assumptions reigning in the seventeenth and eighteenth centuries, and today’s institutional realities. We are told that our choice is between free markets and state control, when most adults live their working lives under a third thing entirely: private government.
  • Today, people still try to use, variously, both Smith’s and Marx’s tools on a different, postindustrial world:
  • The unnaturalness of this top-heavy arrangement, combined with growing evidence of power abuses, has given many people reason to believe that something is fishy about the structure of American equality. Socialist and anti-capitalist models are again in vogue.
  • Anderson offers a different corrective path. She thinks it’s fine for some people to earn more than others. If you’re a brilliant potter, and people want to pay you more than the next guy for your pottery, great!
  • The problem isn’t that talent and income are distributed in unequal parcels. The problem is that Jeff Bezos earns more than a hundred thousand dollars a minute, while Amazon warehouse employees, many talented and hardworking, have reportedly resorted to urinating in bottles in lieu of a bathroom break. That circumstance reflects some structure of hierarchical oppression. It is a rip in the democratic fabric, and it’s increasingly the norm.
  • Andersonism holds that we don’t have to give up on market society if we can recognize and correct for its limitations—it may even be our best hope, because it’s friendlier to pluralism than most alternatives are.
  • we must be flexible. We must remain alert. We must solve problems collaboratively, in the moment, using society’s ears and eyes and the best tools that we can find.
  • “You can see that, from about 1950 to 1970, the typical American’s wages kept up with productivity growth,” she said. Then, around 1974, she went on, hourly compensation stagnated. American wages have been effectively flat for the past few decades, with the gains of productivity increasingly going to shareholders and to salaries for big bosses.
  • What changed? Anderson rattled off a constellation of factors, from strengthened intellectual-property law to winnowed antitrust law. Financialization, deregulation. Plummeting taxes on capital alongside rising payroll taxes. Privatization, which exchanged modest public-sector salaries for C.E.O. paydays. She gazed into the audience and blinked. “So now we have to ask: What has been used to justify this rather dramatic shift of labor-share of income?”
  • It was no wonder that industrial-age thinking was riddled with contradictions: it reflected what Anderson called “the plutocratic reversal” of classical liberal ideas. Those perversely reversed ideas about freedom were the ones that found a home in U.S. policy, and, well, here we were.
Javier E

Google Glass May Be Hands-Free, But Not Brain-Free - NYTimes.com - 0 views

  • The “eyes-free” goal addresses an obvious limitation of the human brain: we can’t look away from where we’re heading for more than a few seconds without losing our bearings. And time spent looking at a cellphone is time spent oblivious to the world, as shown in the viral videos of distracted phone users who stumble into shopping-mall fountains. Most people intuitively grasp the “two-second rule.”
  • Researchers at the Virginia Tech Transportation Institute outfitted cars and trucks with cameras and sensors to monitor real-world driving behavior. When drivers were communicating, they tended to look away for as much as 4.6 seconds during a 6-second period. In effect, people lose track of time when texting, leading them to look at their phones far longer than they know they should
  • Heads-up displays like Google Glass, and voice interfaces like Siri, seem like ideal solutions, letting you simultaneously interact with your smartphone while staying alert to your surroundings
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  • The problem is that looking is not the same as seeing, and people make wrong assumptions about what will grab their attention.
  • about 70 percent of Americans believe that “people will notice when something unexpected enters their field of view, even when they’re paying attention to something else.”
  • “inattentional blindness” shows that what we see depends not just on where we look but also on how we focus our attention.
  • Perception requires both your eyes and your mind, and if your mind is engaged, you can f
sissij

8 Common Thinking Mistakes Our Brains Make Every Day - 2 views

  • No matter how much I pay attention to the sunk cost fallacy, I still naturally gravitate towards it.
  • The reason we can’t ignore the cost, even though it’s already been paid, is that we wired to feel loss far more strongly than gain.
  • They asked subjects to assume they had spent $100 on a ticket for a ski trip in Michigan, but soon after found a better ski trip in Wisconsin for $50 and bought a ticket for this trip too. They then asked the people in the study to imagine they learned the two trips overlapped and the tickets couldn’t be refunded or resold. Which one do you think they chose, the $100 good vacation, or the $50 great one? Over half of the people in the study went with the more expensive trip. It may not have promised to be as fun, but the loss seemed greater.
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  • the sunk cost fallacy leads us to miss or ignore the logical facts presented to us, and instead make irrational decisions based on our emotions—without even realizing we’re doing so
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    I think the sunk cost fallacy is a great example of how irrational our brain is. The strong emotion can blind us from a wiser decision. This is consistent with the logic of evolution because human long time ago cannot bear any loss when they living in the wilderness without any potential tools and weapons. --Sissi (09/22/2016)
sissij

Divisions in My Dorm Room - The New York Times - 0 views

  • If I had voted, however, I would have picked Mr. Trump. I was focused on school. I had no idea that a few days later I would be dismissed as a “Trump supporter” and a person of “privilege” who “reflected an us versus them mind-set” in an essay by my college roommate in this publication — an essay that would go viral and change my life.
  • As minorities, my mother, father, grandparents and I have experienced racial hate. My skin may be light, but I understand discrimination. I may not know each person’s individual experience, but am able to empathize with others.
  • Why should we be afraid to express our opinions? If we see one another not as a Clinton supporter or a Trump supporter, but as human, perhaps we can discover empathy in the troubled nation in which we exist.The narrative should be one of inclusiveness, openness, respect and love. It is not only about making “America Great Again,” it is about making America home again.
  •  
    This article shows a slice of the conflict that happening around us everywhere since the result of the election is announced. This is from the perspective of a college student who prefer Donald Trump and her reasoning doesn't sound all like crazy, it's rather rational. From the cries and intense argument over the election, we can see that America is still far from being inclusive. People are still very extreme. The one-sided information on the social media might be one of the reason why people are so blinded to only one side and refuse to respect others' choices. --Sissi (11/28/2016)
sissij

What's the Best Music to Listen to While Working? - The Atlantic - 0 views

  • Worse yet is the possibility that the constant soundtrack is poisoning my writing, with the lyrics somehow weaving into and scrambling my thoughts before they ever hit the keyboard. I try to tune it out, but after all, I’m still, I’m still an animal!
  • It turns out the best thing to listen to, for most office workers, is nothing.
  • An early study called “Music—an aid to productivity,” appropriately found that music could be just that. But the study subjects in that experiment were doing rote factory work, examining metal parts on conveyor belts.
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  • The boost in productivity the researchers noticed happened because the music simply made the task less boring and kept the workers alert. This also helps explain later studies finding that music helped surgeons perform better.
  • When silence and music were put head to head in more cognitively complex tests, people did better in silence.
  • The more engaging the music is, the worse it is for concentration.
  • But lyric-free music is less distracting, and some of the people whose performance was improved may have come up with subconscious mental hacks to avoid getting sidetracked by music.
  • The reason this doesn’t work for most people, Levitin said, is most people can’t pay attention to very much at once. Lyrics can soak up precious attention, as can flashing lights or a really bad smell.
  • So, I asked Levitin, if listening to music while working is so bad, why do so many of us do it? Simple: We like it, and we can’t tell it’s messing us up.
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    It's surprising to see that not all music can improve our work quality. Many people always ask for some music while they are going their work, but they don't know that this could mess up their work and concentration. This reminds me of the attention blindness that we have. We are incapable of multi-tasking. The experiment mentioned in this article is also very interesting because it reflects how we interpret the result based on our favor. Even the conclusion we draw from the science evidences could be wrong. This is an example of the sound argument but invalid conclusion. --Sissi (12/10/2016)
sissij

How Social Isolation Is Killing Us - The New York Times - 0 views

  • About one-third of Americans older than 65 now live alone, and half of those over 85 do. People in poorer health — especially those with mood disorders like anxiety and depression — are more likely to feel lonely. Those without a college education are the least likely to have someone they can talk to about important personal matters.
  • Loneliness can accelerate cognitive decline in older adults, and isolated individuals are twice as likely to die prematurely as those with more robust social interactions. These effects start early: Socially isolated children have significantly poorer health 20 years later, even after controlling for other factors. All told, loneliness is as important a risk factor for early death as obesity and smoking.
  • The loneliness of older adults has different roots — often resulting from family members moving away and close friends passing away. As one senior put it, “Your world dies before you do.”
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  • “In America, you almost need an excuse for knocking on a neighbor’s door,” Dr. Tang told me. “We want to break down those barriers.”
  • “You don’t need a playmate every day,” Dr. Tang said. “But knowing you’re valued and a contributing member of society is incredibly reaffirming.” Advertisement Continue reading the main story
  • A great paradox of our hyper-connected digital age is that we seem to be drifting apart. Increasingly, however, research confirms our deepest intuition: Human connection lies at the heart of human well-being. It’s up to all of us — doctors, patients, neighborhoods and communities — to maintain bonds where they’re fading, and create ones where they haven’t existed.
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    We are always finding reasons to do something good for others. However, these barriers are just invented. We don't need reason to be kind and friendly. The digital age gives us access to more people, but it also limits attention and effort to form a friendship. Our brain is limited so there is attention blindness showing that we cannot handle too much information. What we should do is focus our attention on people in our community and actually make effort to form relationships and connections. Usually, people that's most realistic and close to us are not online. --Sissi (12/23/2016)
johnsonle1

Donald Trump's Fictional America - POLITICO Magazine - 1 views

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    But take it from someone who grew up in Venezuela, surrounded by a fictional universe of Chávez's making: These interpretations are all wrong. For one, they assume that the scientific understanding of the world is somehow the natural route-the obvious one, the longstanding one-when in fact, blind faith was until very recently the unvarying constant of civilization.
Javier E

Research Shows That the Smarter People Are, the More Susceptible They Are to Cognitive ... - 0 views

  • While philosophers, economists, and social scientists had assumed for centuries that human beings are rational agents—reason was our Promethean gift—Kahneman, the late Amos Tversky, and others, including Shane Frederick (who developed the bat-and-ball question), demonstrated that we’re not nearly as rational as we like to believe.
  • When people face an uncertain situation, they don’t carefully evaluate the information or look up relevant statistics. Instead, their decisions depend on a long list of mental shortcuts, which often lead them to make foolish decisions.
  • in many instances, smarter people are more vulnerable to these thinking errors. Although we assume that intelligence is a buffer against bias—that’s why those with higher S.A.T. scores think they are less prone to these universal thinking mistakes—it can actually be a subtle curse.
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  • they wanted to understand how these biases correlated with human intelligence.
  • self-awareness was not particularly useful: as the scientists note, “people who were aware of their own biases were not better able to overcome them.”
  • intelligence seems to make things worse.
  • This “meta-bias” is rooted in our ability to spot systematic mistakes in the decisions of others—we excel at noticing the flaws of friends—and inability to spot those same mistakes in ourselves.
  • it applies to every single bias under consideration, from anchoring to so-called “framing effects.” In each instance, we readily forgive our own minds but look harshly upon the minds of other people.
  • Perhaps our most dangerous bias is that we naturally assume that everyone else is more susceptible to thinking errors, a tendency known as the “bias blind spot.”
  • the driving forces behind biases—the root causes of our irrationality—are largely unconscious, which means they remain invisible to self-analysis and impermeable to intelligence. In fact, introspection can actually compound the error, blinding us to those primal processes responsible for many of our everyday failings. We spin eloquent stories, but these stories miss the point. The more we attempt to know ourselves, the less we actually understand.
Javier E

Why Police Lineups Will Never Be Perfect - The Atlantic - 1 views

  • Eyewitness testimony is hugely influential in criminal cases. And yet, brain research has shown again and again that human memory is unreliable: Every time a memory is recalled it becomes vulnerable to change. Confirming feedback—such as a detective telling a witness she “did great”—seems to distort memories, making them feel more accurate with each recollection. Since the start of the Innocence Project 318 cases have been overturned thanks to DNA testing. Eyewitness mistakes played a part in nearly three-quarters of them.
  • psychology researchers have been searching for ways to make eyewitness identifications more reliable. Many studies have shown, for example, the value of “double-blind” lineups, meaning that neither the cop administering the lineup nor the witness knows which of the photos, if any, is the suspect.
  • 160 page report offers many concrete suggestions for carrying out eyewitness identifications. For example, the Academy recommends using double-blind lineups and standardized witness instructions, and training law enforcement officials on the fallibility of eyewitness memory.
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  • In fact, Wells’s studies found that sequential lineups slashed the rate of false positives considerably. His first study showed a drop in incorrect accusations  43 to 17 percent. Sequential lineups also slightly increased the number of missed identifications
Javier E

Don't leave learning to the young. Older brains can grow, too. - NYTimes.com - 0 views

  • Geerat Vermeij, a biologist at the University of California-Davis who has been blind since the age of 3, has identified many new species of mollusks based on tiny variations in the contours of their shells. He uses a sort of spatial or tactile giftedness that is beyond what any sighted person is likely to have.
  • The writer Ved Mehta, also blind since early childhood, navigates in large part by using “facial vision” — the ability to sense objects by the way they reflect sounds, or subtly shift the air currents that reach his face.
  • Ben Underwood, a remarkable boy who lost his sight at 3 and died at 16 in 2009, developed an effective, dolphin-like strategy of emitting regular clicks with his mouth and reading the resulting echoes from nearby objects. He was so skilled at this that he could ride a bike and play sports and even video games.
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  • To what extent are we shaped by, and to what degree do we shape, our own brains? And can the brain’s ability to change be harnessed to give us greater cognitive powers? The experiences of many people suggest that it can.
  • This growth can even happen within a matter of days.
  • Every time we practice an old skill or learn a new one, existing neural connections are strengthened and, over time, neurons create more connections to other neurons. Even new nerve cells can be generated.
  • Music is an especially powerful shaping force, for listening to and especially playing it engages many different areas of the brain
  • Whether it is by learning a new language, traveling to a new place, developing a passion for beekeeping or simply thinking about an old problem in a new way, all of us can find ways to stimulate our brains to grow
maddieireland334

Contact lens with built-in telescope to fight blindness - CNN.com - 0 views

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    The 1.55mm-thick lenses incorporate a thin reflective telescope made of mirrors and filters; when light enters the eye it bounces off the series of mirrors and increases the perceived view of an object or person. It is hoped that the lens will improve the sight of people with age-related macular degeneration (AMD) -- the third leading cause of blindness globally.
kushnerha

BBC - Future - The surprising downsides of being clever - 0 views

  • If ignorance is bliss, does a high IQ equal misery? Popular opinion would have it so. We tend to think of geniuses as being plagued by existential angst, frustration, and loneliness. Think of Virginia Woolf, Alan Turing, or Lisa Simpson – lone stars, isolated even as they burn their brightest. As Ernest Hemingway wrote: “Happiness in intelligent people is the rarest thing I know.”
  • Combing California’s schools for the creme de la creme, he selected 1,500 pupils with an IQ of 140 or more – 80 of whom had IQs above 170. Together, they became known as the “Termites”, and the highs and lows of their lives are still being studied to this day.
  • Termites’ average salary was twice that of the average white-collar job. But not all the group met Terman’s expectations – there were many who pursued more “humble” professions such as police officers, seafarers, and typists. For this reason, Terman concluded that “intellect and achievement are far from perfectly correlated”. Nor did their smarts endow personal happiness. Over the course of their lives, levels of divorce, alcoholism and suicide were about the same as the national average.
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  • One possibility is that knowledge of your talents becomes something of a ball and chain. Indeed, during the 1990s, the surviving Termites were asked to look back at the events in their 80-year lifespan. Rather than basking in their successes, many reported that they had been plagued by the sense that they had somehow failed to live up to their youthful expectations.
  • The most notable, and sad, case concerns the maths prodigy Sufiah Yusof. Enrolled at Oxford University aged 12, she dropped out of her course before taking her finals and started waitressing. She later worked as a call girl, entertaining clients with her ability to recite equations during sexual acts.
  • Another common complaint, often heard in student bars and internet forums, is that smarter people somehow have a clearer vision of the world’s failings. Whereas the rest of us are blinkered from existential angst, smarter people lay awake agonising over the human condition or other people’s folly.
  • MacEwan University in Canada found that those with the higher IQ did indeed feel more anxiety throughout the day. Interestingly, most worries were mundane, day-to-day concerns, though; the high-IQ students were far more likely to be replaying an awkward conversation, than asking the “big questions”. “It’s not that their worries were more profound, but they are just worrying more often about more things,” says Penney. “If something negative happened, they thought about it more.”
  • seemed to correlate with verbal intelligence – the kind tested by word games in IQ tests, compared to prowess at spatial puzzles (which, in fact, seemed to reduce the risk of anxiety). He speculates that greater eloquence might also make you more likely to verbalise anxieties and ruminate over them. It’s not necessarily a disadvantage, though. “Maybe they were problem-solving a bit more than most people,” he says – which might help them to learn from their mistakes.
  • The harsh truth, however, is that greater intelligence does not equate to wiser decisions; in fact, in some cases it might make your choices a little more foolish.
  • we need to turn our minds to an age-old concept: “wisdom”. His approach is more scientific that it might at first sound. “The concept of wisdom has an ethereal quality to it,” he admits. “But if you look at the lay definition of wisdom, many people would agree it’s the idea of someone who can make good unbiased judgement.”
  • “my-side bias” – our tendency to be highly selective in the information we collect so that it reinforces our previous attitudes. The more enlightened approach would be to leave your assumptions at the door as you build your argument – but Stanovich found that smarter people are almost no more likely to do so than people with distinctly average IQs.
  • People who ace standard cognitive tests are in fact slightly more likely to have a “bias blind spot”. That is, they are less able to see their own flaws, even when though they are quite capable of criticising the foibles of others. And they have a greater tendency to fall for the “gambler’s fallacy”
  • A tendency to rely on gut instincts rather than rational thought might also explain why a surprisingly high number of Mensa members believe in the paranormal; or why someone with an IQ of 140 is about twice as likely to max out their credit card.
  • “The people pushing the anti-vaccination meme on parents and spreading misinformation on websites are generally of more than average intelligence and education.” Clearly, clever people can be dangerously, and foolishly, misguided.
  • spent the last decade building tests for rationality, and he has found that fair, unbiased decision-making is largely independent of IQ.
  • Crucially, Grossmann found that IQ was not related to any of these measures, and certainly didn’t predict greater wisdom. “People who are very sharp may generate, very quickly, arguments [for] why their claims are the correct ones – but may do it in a very biased fashion.”
  • employers may well begin to start testing these abilities in place of IQ; Google has already announced that it plans to screen candidates for qualities like intellectual humility, rather than sheer cognitive prowess.
  • He points out that we often find it easier to leave our biases behind when we consider other people, rather than ourselves. Along these lines, he has found that simply talking through your problems in the third person (“he” or “she”, rather than “I”) helps create the necessary emotional distance, reducing your prejudices and leading to wiser arguments.
  • If you’ve been able to rest on the laurels of your intelligence all your life, it could be very hard to accept that it has been blinding your judgement. As Socrates had it: the wisest person really may be the one who can admit he knows nothing.
Javier E

After the Fact - The New Yorker - 1 views

  • newish is the rhetoric of unreality, the insistence, chiefly by Democrats, that some politicians are incapable of perceiving the truth because they have an epistemological deficit: they no longer believe in evidence, or even in objective reality.
  • the past of proof is strange and, on its uncertain future, much in public life turns. In the end, it comes down to this: the history of truth is cockamamie, and lately it’s been getting cockamamier.
  • . Michael P. Lynch is a philosopher of truth. His fascinating new book, “The Internet of Us: Knowing More and Understanding Less in the Age of Big Data,” begins with a thought experiment: “Imagine a society where smartphones are miniaturized and hooked directly into a person’s brain.” As thought experiments go, this one isn’t much of a stretch. (“Eventually, you’ll have an implant,” Google’s Larry Page has promised, “where if you think about a fact it will just tell you the answer.”) Now imagine that, after living with these implants for generations, people grow to rely on them, to know what they know and forget how people used to learn—by observation, inquiry, and reason. Then picture this: overnight, an environmental disaster destroys so much of the planet’s electronic-communications grid that everyone’s implant crashes. It would be, Lynch says, as if the whole world had suddenly gone blind. There would be no immediate basis on which to establish the truth of a fact. No one would really know anything anymore, because no one would know how to know. I Google, therefore I am not.
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  • In England, the abolition of trial by ordeal led to the adoption of trial by jury for criminal cases. This required a new doctrine of evidence and a new method of inquiry, and led to what the historian Barbara Shapiro has called “the culture of fact”: the idea that an observed or witnessed act or thing—the substance, the matter, of fact—is the basis of truth and the only kind of evidence that’s admissible not only in court but also in other realms where truth is arbitrated. Between the thirteenth century and the nineteenth, the fact spread from law outward to science, history, and journalism.
  • Lynch isn’t terribly interested in how we got here. He begins at the arrival gate. But altering the flight plan would seem to require going back to the gate of departure.
  • Lynch thinks we are frighteningly close to this point: blind to proof, no longer able to know. After all, we’re already no longer able to agree about how to know. (See: climate change, above.)
  • We now only rarely discover facts, Lynch observes; instead, we download them.
  • For the length of the eighteenth century and much of the nineteenth, truth seemed more knowable, but after that it got murkier. Somewhere in the middle of the twentieth century, fundamentalism and postmodernism, the religious right and the academic left, met up: either the only truth is the truth of the divine or there is no truth; for both, empiricism is an error.
  • That epistemological havoc has never ended: much of contemporary discourse and pretty much all of American politics is a dispute over evidence. An American Presidential debate has a lot more in common with trial by combat than with trial by jury,
  • came the Internet. The era of the fact is coming to an end: the place once held by “facts” is being taken over by “data.” This is making for more epistemological mayhem, not least because the collection and weighing of facts require investigation, discernment, and judgment, while the collection and analysis of data are outsourced to machines
  • “Most knowing now is Google-knowing—knowledge acquired online,”
  • Empiricists believed they had deduced a method by which they could discover a universe of truth: impartial, verifiable knowledge. But the movement of judgment from God to man wreaked epistemological havoc.
  • “The Internet didn’t create this problem, but it is exaggerating it,”
  • nothing could be less well settled in the twenty-first century than whether people know what they know from faith or from facts, or whether anything, in the end, can really be said to be fully proved.
  • In his 2012 book, “In Praise of Reason,” Lynch identified three sources of skepticism about reason: the suspicion that all reasoning is rationalization, the idea that science is just another faith, and the notion that objectivity is an illusion. These ideas have a specific intellectual history, and none of them are on the wane.
  • Their consequences, he believes, are dire: “Without a common background of standards against which we measure what counts as a reliable source of information, or a reliable method of inquiry, and what doesn’t, we won’t be able to agree on the facts, let alone values.
  • When we Google-know, Lynch argues, we no longer take responsibility for our own beliefs, and we lack the capacity to see how bits of facts fit into a larger whole
  • Essentially, we forfeit our reason and, in a republic, our citizenship. You can see how this works every time you try to get to the bottom of a story by reading the news on your smartphone.
  • what you see when you Google “Polish workers” is a function of, among other things, your language, your location, and your personal Web history. Reason can’t defend itself. Neither can Google.
  • rump doesn’t reason. He’s a lot like that kid who stole my bat. He wants combat. Cruz’s appeal is to the judgment of God. “Father God, please . . . awaken the body of Christ, that we might pull back from the abyss,” he preached on the campaign trail. Rubio’s appeal is to Google.
  • Is there another appeal? People who care about civil society have two choices: find some epistemic principles other than empiricism on which everyone can agree or else find some method other than reason with which to defend empiricism
  • Lynch suspects that doing the first of these things is not possible, but that the second might be. He thinks the best defense of reason is a common practical and ethical commitment.
  • That, anyway, is what Alexander Hamilton meant in the Federalist Papers, when he explained that the United States is an act of empirical inquiry: “It seems to have been reserved to the people of this country, by their conduct and example, to decide the important question, whether societies of men are really capable or not of establishing good government from reflection and choice, or whether they are forever destined to depend for their political constitutions on accident and force.”
Javier E

Opinion | The Apps on My Phone Are Stalking Me - The New York Times - 0 views

  • There is much about the future that keeps me up at night — A.I. weaponry, undetectable viral deepfakes
  • but in the last few years, one technological threat has blipped my fear radar much faster than others.That fear? Ubiquitous surveillance.
  • I am no longer sure that human civilization can undo or evade living under constant, extravagantly detailed physical and even psychic surveillance
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  • as a species, we are not doing nearly enough to avoid always being watched or otherwise digitally recorded.
  • our location, your purchases, video and audio from within your home and office, your online searches and every digital wandering, biometric tracking of your face and other body parts, your heart rate and other vital signs, your every communication, recording, and perhaps your deepest thoughts or idlest dreams
  • in the future, if not already, much of this data and more will be collected and analyzed by some combination of governments and corporations, among them a handful of megacompanies whose powers nearly match those of governments
  • Over the last year, as part of Times Opinion’s Privacy Project, I’ve participated in experiments in which my devices were closely monitored in order to determine the kind of data that was being collected about me.
  • I’ve realized how blind we are to the kinds of insights tech companies are gaining about us through our gadgets. Our blindness not only keeps us glued to privacy-invading tech
  • it also means that we’ve failed to create a political culture that is in any way up to the task of limiting surveillance.
  • few of our cultural or political institutions are even much trying to tamp down the surveillance state.
  • Yet the United States and other supposedly liberty-loving Western democracies have not ruled out such a future
  • like Barack Obama before him, Trump and the Justice Department are pushing Apple to create a backdoor into the data on encrypted iPhones — they want the untrustworthy F.B.I. and any local cop to be able to see everything inside anyone’s phone.
  • the fact that both Obama and Trump agreed on the need for breaking iPhone encryption suggests how thoroughly political leaders across a wide spectrum have neglected privacy as a fundamental value worthy of protection.
  • Among other revelations: Advertising companies and data brokers are keeping insanely close tabs on smartphones’ location data, tracking users so precisely that their databases could arguably compromise national security or political liberty.
  • Americans are sleepwalking into a future nearly as frightening as the one the Chinese are constructing. I choose the word “sleepwalking” deliberately, because when it comes to digital privacy, a lot of us prefer the comfortable bliss of ignorance.
  • Tracking technologies have become cheap and widely available — for less than $100, my colleagues were able to identify people walking by surveillance cameras in Bryant Park in Manhattan.
  • The Clearview AI story suggests another reason to worry that our march into surveillance has become inexorable: Each new privacy-invading technology builds on a previous one, allowing for scary outcomes from new integrations and collections of data that few users might have anticipated.
  • The upshot: As the location-tracking apps followed me, I was able to capture the pings they sent to online servers — essentially recording their spying
  • On the map, you can see the apps are essentially stalking me. They see me drive out one morning to the gas station, then to the produce store, then to Safeway; later on I passed by a music school, stopped at a restaurant, then Whole Foods.
  • But location was only one part of the data the companies had about me; because geographic data is often combined with other personal information — including a mobile advertising ID that can help merge what you see and do online with where you go in the real world — the story these companies can tell about me is actually far more detailed than I can tell about myself.
  • I can longer pretend I’ve got nothing to worry about. Sure, I’m not a criminal — but do I want anyone to learn everything about me?
  • more to the point: Is it wise for us to let any entity learn everything about everyone?
  • The remaining uncertainty about the surveillance state is not whether we will submit to it — only how readily and completely, and how thoroughly it will warp our society.
  • Will we allow the government and corporations unrestricted access to every bit of data we ever generate, or will we decide that some kinds of collections, like the encrypted data on your phone, should be forever off limits, even when a judge has issued a warrant for it?
  • In the future, will there be room for any true secret — will society allow any unrecorded thought or communication to evade detection and commercial analysis?
  • How completely will living under surveillance numb creativity and silence radical thought?
  • Can human agency survive the possibility that some companies will know more about all of us than any of us can ever know about ourselves?
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