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Javier E

Meta's Threads Proves That Social Media Cannot Die - The Atlantic - 0 views

www.theatlantic.com/...674638

Twitter meta social media

shared by Javier E on 08 Jul 23 - No Cached
  • With great exhaustion, we hereby rehearse the backstory. In 2006, a handful of mostly already successful tech entrepreneurs started Twitter as a weird experiment for posting short textual quips.
  • Twitter never thrived like its social-media cousins.
  • Then, last year, Musk bought it and started dismantling the place. Users longed to recover stability or eschew toxicity, as if those properties had ever really been present on Twitter, a profoundly unstable and abusive place.
  • ...9 more annotations...
  • that joy also feels misguided, misplaced, or simply out of time—from an era that definitively ended. The aughties era of universal social-media onboarding that includes Twitter was defined by Millennial optimism and its whoop-whoop soundtrack.
  • Threads represents a memory of a time that has probably passed but of which we cannot yet let go.
  • With a few threads posted, and the most eager followees following or followed, the dopamine high cleared, revealing reality: The age of social media is over, and it cannot be recovered.
  • Zuckerberg has merely copied and pasted a social network, and we are back where we started, only with all the baggage and psychological scarring of previous connectivity experiences.
  • Big tech companies now dictate where attention, and therefore money, power, and influence, reside. You don’t have to like that fact to admit that it’s the case: Is Threads a thing? Should we be on it? MrBeast has 1 million Thread followers already.
  • Who, if anyone, is this for? Did anyone ask for this? Why are these hot people with excellent skin, blue check marks, and 750,000 followers so excited?
  • Who, if
  • The cascade of new followers, the collective rush of establishing new communication norms on the fly with friends and total strangers—all of that is fleeting. And the true sickos know what happens next: the trolls, the spam, the ads, the Conversations About Politics. Even if those things never materialize, the nagging feeling is still there
  • It’s not exactly like rebuilding your home on the coastline after it was destroyed by a hurricane, but the vibe is similar: rebirth and hope, but also regret and dread. If only it had all just fallen into the sea.
Javier E

The Bulwark Community Is Real - by Jonathan V. Last - 0 views

thetriad.thebulwark.com/...the-bulwark-community-is-real

gratitude virtue

shared by Javier E on 22 Jan 23 - No Cached
  • gratitude. It is, to my mind, the queen of the virtues. Without gratitude you cannot have perspective. You cannot know what is worth preserving and what is worth aspiring to. Without gratitude you cannot live in community with others.
  • The human experience is, properly understood, centered around gratitude. This is something I try to be mindful of every minute of every day.
Javier E

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

www.theatlantic.com/...611572

commencement advice graduation youth wisdom taste learning education college humanities classics

shared by Javier E on 15 Jun 23 - No Cached
  • Use this hiatus to do something you would never have done if this emergency hadn’t hit. When the lockdown lifts, move to another state or country. Take some job that never would have made sense if you were worrying about building a career—bartender, handyman, AmeriCorps volunteer.
  • If you use the next two years as a random hiatus, you may not wind up richer, but you’ll wind up more interesting.
  • The biggest way most colleges fail is this: They don’t plant the intellectual and moral seeds students are going to need later, when they get hit by the vicissitudes of life.
  • ...13 more annotations...
  • If you didn’t study Jane Austen while you were here, you probably lack the capacity to think clearly about making a marriage decision. If you didn’t read George Eliot, then you missed a master class on how to judge people’s character. If you didn’t read Nietzsche, you are probably unprepared to handle the complexities of atheism—and if you didn’t read Augustine and Kierkegaard, you’re probably unprepared to handle the complexities of faith.
  • The list goes on. If you didn’t read de Tocqueville, you probably don’t understand your own country. If you didn’t study Gibbon, you probably lack the vocabulary to describe the rise and fall of cultures and nations.
  • The wisdom of the ages is your inheritance; it can make your life easier. These resources often fail to get shared because universities are too careerist, or because faculty members are more interested in their academic specialties or politics than in teaching undergraduates, or because of a host of other reasons
  • What are you putting into your mind? Our culture spends a lot less time worrying about this, and when it does, it goes about it all wrong.
  • my worry is that, especially now that you’re out of college, you won’t put enough really excellent stuff into your brain.
  • I worry that it’s possible to grow up now not even aware that those upper registers of human feeling and thought exist.
  • The theory of maximum taste says that each person’s mind is defined by its upper limit—the best that it habitually consumes and is capable of consuming.
  • After college, most of us resolve to keep doing this kind of thing, but we’re busy and our brains are tired at the end of the day. Months and years go by. We get caught up in stuff, settle for consuming Twitter and, frankly, journalism. Our maximum taste shrinks.
  • I’m worried about the future of your maximum taste. People in my and earlier generations, at least those lucky enough to get a college education, got some exposure to the classics, which lit a fire that gets rekindled every time we sit down to read something really excellent.
  • the “theory of maximum taste.” This theory is based on the idea that exposure to genius has the power to expand your consciousness. If you spend a lot of time with genius, your mind will end up bigger and broader than if you spend your time only with run-of-the-mill stuff.
  • the whole culture is eroding the skill the UCLA scholar Maryanne Wolf calls “deep literacy,” the ability to deeply engage in a dialectical way with a text or piece of philosophy, literature, or art.
  • “To the extent that you cannot perceive the world in its fullness, to the same extent you will fall back into mindless, repetitive, self-reinforcing behavior, unable to escape.”
  • I can’t say that to you, because it sounds fussy and elitist and OK Boomer. And if you were in front of me, you’d roll your eyes.
  • Javier E on 15 Jun 23
     
    Or as the neurologist Richard Cytowic put it to Adam Garfinkle, "To the extent that you cannot perceive the world in its fullness, to the same extent you will fall back into mindless, repetitive, self-reinforcing behavior, unable to escape."*
Javier E

Why the Past 10 Years of American Life Have Been Uniquely Stupid - The Atlantic - 0 views

www.theatlantic.com/...629369

politics history social media technology psychology bias fragmentation

shared by Javier E on 26 Apr 22 - No Cached
  • Social scientists have identified at least three major forces that collectively bind together successful democracies: social capital (extensive social networks with high levels of trust), strong institutions, and shared stories.
  • Social media has weakened all three.
  • gradually, social-media users became more comfortable sharing intimate details of their lives with strangers and corporations. As I wrote in a 2019 Atlantic article with Tobias Rose-Stockwell, they became more adept at putting on performances and managing their personal brand—activities that might impress others but that do not deepen friendships in the way that a private phone conversation will.
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  • the stage was set for the major transformation, which began in 2009: the intensification of viral dynamics.
  • Before 2009, Facebook had given users a simple timeline––a never-ending stream of content generated by their friends and connections, with the newest posts at the top and the oldest ones at the bottom
  • That began to change in 2009, when Facebook offered users a way to publicly “like” posts with the click of a button. That same year, Twitter introduced something even more powerful: the “Retweet” button, which allowed users to publicly endorse a post while also sharing it with all of their followers.
  • “Like” and “Share” buttons quickly became standard features of most other platforms.
  • Facebook developed algorithms to bring each user the content most likely to generate a “like” or some other interaction, eventually including the “share” as well.
  • Later research showed that posts that trigger emotions––especially anger at out-groups––are the most likely to be shared.
  • By 2013, social media had become a new game, with dynamics unlike those in 2008. If you were skillful or lucky, you might create a post that would “go viral” and make you “internet famous”
  • If you blundered, you could find yourself buried in hateful comments. Your posts rode to fame or ignominy based on the clicks of thousands of strangers, and you in turn contributed thousands of clicks to the game.
  • This new game encouraged dishonesty and mob dynamics: Users were guided not just by their true preferences but by their past experiences of reward and punishment,
  • As a social psychologist who studies emotion, morality, and politics, I saw this happening too. The newly tweaked platforms were almost perfectly designed to bring out our most moralistic and least reflective selves. The volume of outrage was shocking.
  • It was just this kind of twitchy and explosive spread of anger that James Madison had tried to protect us from as he was drafting the U.S. Constitution.
  • The Framers of the Constitution were excellent social psychologists. They knew that democracy had an Achilles’ heel because it depended on the collective judgment of the people, and democratic communities are subject to “the turbulency and weakness of unruly passions.”
  • The key to designing a sustainable republic, therefore, was to build in mechanisms to slow things down, cool passions, require compromise, and give leaders some insulation from the mania of the moment while still holding them accountable to the people periodically, on Election Day.
  • The tech companies that enhanced virality from 2009 to 2012 brought us deep into Madison’s nightmare.
  • a less quoted yet equally important insight, about democracy’s vulnerability to triviality.
  • Madison notes that people are so prone to factionalism that “where no substantial occasion presents itself, the most frivolous and fanciful distinctions have been sufficient to kindle their unfriendly passions and excite their most violent conflicts.”
  • Social media has both magnified and weaponized the frivolous.
  • It’s not just the waste of time and scarce attention that matters; it’s the continual chipping-away of trust.
  • a democracy depends on widely internalized acceptance of the legitimacy of rules, norms, and institutions.
  • when citizens lose trust in elected leaders, health authorities, the courts, the police, universities, and the integrity of elections, then every decision becomes contested; every election becomes a life-and-death struggle to save the country from the other side
  • The most recent Edelman Trust Barometer (an international measure of citizens’ trust in government, business, media, and nongovernmental organizations) showed stable and competent autocracies (China and the United Arab Emirates) at the top of the list, while contentious democracies such as the United States, the United Kingdom, Spain, and South Korea scored near the bottom (albeit above Russia).
  • The literature is complex—some studies show benefits, particularly in less developed democracies—but the review found that, on balance, social media amplifies political polarization; foments populism, especially right-wing populism; and is associated with the spread of misinformation.
  • When people lose trust in institutions, they lose trust in the stories told by those institutions. That’s particularly true of the institutions entrusted with the education of children.
  • Facebook and Twitter make it possible for parents to become outraged every day over a new snippet from their children’s history lessons––and math lessons and literature selections, and any new pedagogical shifts anywhere in the country
  • The motives of teachers and administrators come into question, and overreaching laws or curricular reforms sometimes follow, dumbing down education and reducing trust in it further.
  • young people educated in the post-Babel era are less likely to arrive at a coherent story of who we are as a people, and less likely to share any such story with those who attended different schools or who were educated in a different decade.
  • former CIA analyst Martin Gurri predicted these fracturing effects in his 2014 book, The Revolt of the Public. Gurri’s analysis focused on the authority-subverting effects of information’s exponential growth, beginning with the internet in the 1990s. Writing nearly a decade ago, Gurri could already see the power of social media as a universal solvent, breaking down bonds and weakening institutions everywhere it reached.
  • he notes a constructive feature of the pre-digital era: a single “mass audience,” all consuming the same content, as if they were all looking into the same gigantic mirror at the reflection of their own society. I
  • The digital revolution has shattered that mirror, and now the public inhabits those broken pieces of glass. So the public isn’t one thing; it’s highly fragmented, and it’s basically mutually hostile
  • Facebook, Twitter, YouTube, and a few other large platforms unwittingly dissolved the mortar of trust, belief in institutions, and shared stories that had held a large and diverse secular democracy together.
  • I think we can date the fall of the tower to the years between 2011 (Gurri’s focal year of “nihilistic” protests) and 2015, a year marked by the “great awokening” on the left and the ascendancy of Donald Trump on the right.
  • Twitter can overpower all the newspapers in the country, and stories cannot be shared (or at least trusted) across more than a few adjacent fragments—so truth cannot achieve widespread adherence.
  • fter Babel, nothing really means anything anymore––at least not in a way that is durable and on which people widely agree.
  • Politics After Babel
  • “Politics is the art of the possible,” the German statesman Otto von Bismarck said in 1867. In a post-Babel democracy, not much may be possible.
  • The ideological distance between the two parties began increasing faster in the 1990s. Fox News and the 1994 “Republican Revolution” converted the GOP into a more combative party.
  • So cross-party relationships were already strained before 2009. But the enhanced virality of social media thereafter made it more hazardous to be seen fraternizing with the enemy or even failing to attack the enemy with sufficient vigor.
  • What changed in the 2010s? Let’s revisit that Twitter engineer’s metaphor of handing a loaded gun to a 4-year-old. A mean tweet doesn’t kill anyone; it is an attempt to shame or punish someone publicly while broadcasting one’s own virtue, brilliance, or tribal loyalties. It’s more a dart than a bullet
  • from 2009 to 2012, Facebook and Twitter passed out roughly 1 billion dart guns globally. We’ve been shooting one another ever since.
  • “devoted conservatives,” comprised 6 percent of the U.S. population.
  • the warped “accountability” of social media has also brought injustice—and political dysfunction—in three ways.
  • First, the dart guns of social media give more power to trolls and provocateurs while silencing good citizens.
  • a small subset of people on social-media platforms are highly concerned with gaining status and are willing to use aggression to do so.
  • Across eight studies, Bor and Petersen found that being online did not make most people more aggressive or hostile; rather, it allowed a small number of aggressive people to attack a much larger set of victims. Even a small number of jerks were able to dominate discussion forums,
  • Additional research finds that women and Black people are harassed disproportionately, so the digital public square is less welcoming to their voices.
  • Second, the dart guns of social media give more power and voice to the political extremes while reducing the power and voice of the moderate majority.
  • The “Hidden Tribes” study, by the pro-democracy group More in Common, surveyed 8,000 Americans in 2017 and 2018 and identified seven groups that shared beliefs and behaviors.
  • Social media has given voice to some people who had little previously, and it has made it easier to hold powerful people accountable for their misdeeds
  • The group furthest to the left, the “progressive activists,” comprised 8 percent of the population. The progressive activists were by far the most prolific group on social media: 70 percent had shared political content over the previous year. The devoted conservatives followed, at 56 percent.
  • These two extreme groups are similar in surprising ways. They are the whitest and richest of the seven groups, which suggests that America is being torn apart by a battle between two subsets of the elite who are not representative of the broader society.
  • they are the two groups that show the greatest homogeneity in their moral and political attitudes.
  • likely a result of thought-policing on social media:
  • political extremists don’t just shoot darts at their enemies; they spend a lot of their ammunition targeting dissenters or nuanced thinkers on their own team.
  • Finally, by giving everyone a dart gun, social media deputizes everyone to administer justice with no due process. Platforms like Twitter devolve into the Wild West, with no accountability for vigilantes.
  • Enhanced-virality platforms thereby facilitate massive collective punishment for small or imagined offenses, with real-world consequences, including innocent people losing their jobs and being shamed into suicide
  • we don’t get justice and inclusion; we get a society that ignores context, proportionality, mercy, and truth.
  • Since the tower fell, debates of all kinds have grown more and more confused. The most pervasive obstacle to good thinking is confirmation bias, which refers to the human tendency to search only for evidence that confirms our preferred beliefs
  • search engines were supercharging confirmation bias, making it far easier for people to find evidence for absurd beliefs and conspiracy theorie
  • The most reliable cure for confirmation bias is interaction with people who don’t share your beliefs. They confront you with counterevidence and counterargument.
  • In his book The Constitution of Knowledge, Jonathan Rauch describes the historical breakthrough in which Western societies developed an “epistemic operating system”—that is, a set of institutions for generating knowledge from the interactions of biased and cognitively flawed individuals
  • English law developed the adversarial system so that biased advocates could present both sides of a case to an impartial jury.
  • Newspapers full of lies evolved into professional journalistic enterprises, with norms that required seeking out multiple sides of a story, followed by editorial review, followed by fact-checking.
  • Universities evolved from cloistered medieval institutions into research powerhouses, creating a structure in which scholars put forth evidence-backed claims with the knowledge that other scholars around the world would be motivated to gain prestige by finding contrary evidence.
  • Part of America’s greatness in the 20th century came from having developed the most capable, vibrant, and productive network of knowledge-producing institutions in all of human history
  • But this arrangement, Rauch notes, “is not self-maintaining; it relies on an array of sometimes delicate social settings and understandings, and those need to be understood, affirmed, and protected.”
  • This, I believe, is what happened to many of America’s key institutions in the mid-to-late 2010s. They got stupider en masse because social media instilled in their members a chronic fear of getting darted
  • it was so pervasive that it established new behavioral norms backed by new policies seemingly overnight
  • Participants in our key institutions began self-censoring to an unhealthy degree, holding back critiques of policies and ideas—even those presented in class by their students—that they believed to be ill-supported or wrong.
  • The stupefying process plays out differently on the right and the left because their activist wings subscribe to different narratives with different sacred values.
  • The “Hidden Tribes” study tells us that the “devoted conservatives” score highest on beliefs related to authoritarianism. They share a narrative in which America is eternally under threat from enemies outside and subversives within; they see life as a battle between patriots and traitors.
  • they are psychologically different from the larger group of “traditional conservatives” (19 percent of the population), who emphasize order, decorum, and slow rather than radical change.
  • The traditional punishment for treason is death, hence the battle cry on January 6: “Hang Mike Pence.”
  • Right-wing death threats, many delivered by anonymous accounts, are proving effective in cowing traditional conservatives
  • The wave of threats delivered to dissenting Republican members of Congress has similarly pushed many of the remaining moderates to quit or go silent, giving us a party ever more divorced from the conservative tradition, constitutional responsibility, and reality.
  • The stupidity on the right is most visible in the many conspiracy theories spreading across right-wing media and now into Congress.
  • The Democrats have also been hit hard by structural stupidity, though in a different way. In the Democratic Party, the struggle between the progressive wing and the more moderate factions is open and ongoing, and often the moderates win.
  • The problem is that the left controls the commanding heights of the culture: universities, news organizations, Hollywood, art museums, advertising, much of Silicon Valley, and the teachers’ unions and teaching colleges that shape K–12 education. And in many of those institutions, dissent has been stifled:
  • Liberals in the late 20th century shared a belief that the sociologist Christian Smith called the “liberal progress” narrative, in which America used to be horrifically unjust and repressive, but, thanks to the struggles of activists and heroes, has made (and continues to make) progress toward realizing the noble promise of its founding.
  • It is also the view of the “traditional liberals” in the “Hidden Tribes” study (11 percent of the population), who have strong humanitarian values, are older than average, and are largely the people leading America’s cultural and intellectual institutions.
  • when the newly viralized social-media platforms gave everyone a dart gun, it was younger progressive activists who did the most shooting, and they aimed a disproportionate number of their darts at these older liberal leaders.
  • Confused and fearful, the leaders rarely challenged the activists or their nonliberal narrative in which life at every institution is an eternal battle among identity groups over a zero-sum pie, and the people on top got there by oppressing the people on the bottom. This new narrative is rigidly egalitarian––focused on equality of outcomes, not of rights or opportunities. It is unconcerned with individual rights.
  • The universal charge against people who disagree with this narrative is not “traitor”; it is “racist,” “transphobe,” “Karen,” or some related scarlet letter marking the perpetrator as one who hates or harms a marginalized group.
  • The punishment that feels right for such crimes is not execution; it is public shaming and social death.
  • anyone on Twitter had already seen dozens of examples teaching the basic lesson: Don’t question your own side’s beliefs, policies, or actions. And when traditional liberals go silent, as so many did in the summer of 2020, the progressive activists’ more radical narrative takes over as the governing narrative of an organization.
  • This is why so many epistemic institutions seemed to “go woke” in rapid succession that year and the next, beginning with a wave of controversies and resignations at The New York Times and other newspapers, and continuing on to social-justice pronouncements by groups of doctors and medical associations
  • The problem is structural. Thanks to enhanced-virality social media, dissent is punished within many of our institutions, which means that bad ideas get elevated into official policy.
  • In a 2018 interview, Steve Bannon, the former adviser to Donald Trump, said that the way to deal with the media is “to flood the zone with shit.” He was describing the “firehose of falsehood” tactic pioneered by Russian disinformation programs to keep Americans confused, disoriented, and angry.
  • artificial intelligence is close to enabling the limitless spread of highly believable disinformation. The AI program GPT-3 is already so good that you can give it a topic and a tone and it will spit out as many essays as you like, typically with perfect grammar and a surprising level of coherence.
  • Renée DiResta, the research manager at the Stanford Internet Observatory, explained that spreading falsehoods—whether through text, images, or deep-fake videos—will quickly become inconceivably easy. (She co-wrote the essay with GPT-3.)
  • American factions won’t be the only ones using AI and social media to generate attack content; our adversaries will too.
  • In the 20th century, America’s shared identity as the country leading the fight to make the world safe for democracy was a strong force that helped keep the culture and the polity together.
  • In the 21st century, America’s tech companies have rewired the world and created products that now appear to be corrosive to democracy, obstacles to shared understanding, and destroyers of the modern tower.
  • What changes are needed?
  • I can suggest three categories of reforms––three goals that must be achieved if democracy is to remain viable in the post-Babel era.
  • We must harden democratic institutions so that they can withstand chronic anger and mistrust, reform social media so that it becomes less socially corrosive, and better prepare the next generation for democratic citizenship in this new age.
  • Harden Democratic Institutions
  • we must reform key institutions so that they can continue to function even if levels of anger, misinformation, and violence increase far above those we have today.
  • Reforms should reduce the outsize influence of angry extremists and make legislators more responsive to the average voter in their district.
  • One example of such a reform is to end closed party primaries, replacing them with a single, nonpartisan, open primary from which the top several candidates advance to a general election that also uses ranked-choice voting
  • A second way to harden democratic institutions is to reduce the power of either political party to game the system in its favor, for example by drawing its preferred electoral districts or selecting the officials who will supervise elections
  • These jobs should all be done in a nonpartisan way.
  • Reform Social Media
  • Social media’s empowerment of the far left, the far right, domestic trolls, and foreign agents is creating a system that looks less like democracy and more like rule by the most aggressive.
  • it is within our power to reduce social media’s ability to dissolve trust and foment structural stupidity. Reforms should limit the platforms’ amplification of the aggressive fringes while giving more voice to what More in Common calls “the exhausted majority.”
  • the main problem with social media is not that some people post fake or toxic stuff; it’s that fake and outrage-inducing content can now attain a level of reach and influence that was not possible before
  • Perhaps the biggest single change that would reduce the toxicity of existing platforms would be user verification as a precondition for gaining the algorithmic amplification that social media offers.
  • One of the first orders of business should be compelling the platforms to share their data and their algorithms with academic researchers.
  • Prepare the Next Generation
  • Childhood has become more tightly circumscribed in recent generations––with less opportunity for free, unstructured play; less unsupervised time outside; more time online. Whatever else the effects of these shifts, they have likely impeded the development of abilities needed for effective self-governance for many young adults
  • Depression makes people less likely to want to engage with new people, ideas, and experiences. Anxiety makes new things seem more threatening. As these conditions have risen and as the lessons on nuanced social behavior learned through free play have been delayed, tolerance for diverse viewpoints and the ability to work out disputes have diminished among many young people
  • Students did not just say that they disagreed with visiting speakers; some said that those lectures would be dangerous, emotionally devastating, a form of violence. Because rates of teen depression and anxiety have continued to rise into the 2020s, we should expect these views to continue in the generations to follow, and indeed to become more severe.
  • The most important change we can make to reduce the damaging effects of social media on children is to delay entry until they have passed through puberty.
  • The age should be raised to at least 16, and companies should be held responsible for enforcing it.
  • et them out to play. Stop starving children of the experiences they most need to become good citizens: free play in mixed-age groups of children with minimal adult supervision
  • while social media has eroded the art of association throughout society, it may be leaving its deepest and most enduring marks on adolescents. A surge in rates of anxiety, depression, and self-harm among American teens began suddenly in the early 2010s. (The same thing happened to Canadian and British teens, at the same time.) The cause is not known, but the timing points to social media as a substantial contributor—the surge began just as the large majority of American teens became daily users of the major platforms.
  • What would it be like to live in Babel in the days after its destruction? We know. It is a time of confusion and loss. But it is also a time to reflect, listen, and build.
  • In recent years, Americans have started hundreds of groups and organizations dedicated to building trust and friendship across the political divide, including BridgeUSA, Braver Angels (on whose board I serve), and many others listed at BridgeAlliance.us. We cannot expect Congress and the tech companies to save us. We must change ourselves and our communities.
  • when we look away from our dysfunctional federal government, disconnect from social media, and talk with our neighbors directly, things seem more hopeful. Most Americans in the More in Common report are members of the “exhausted majority,” which is tired of the fighting and is willing to listen to the other side and compromise. Most Americans now see that social media is having a negative impact on the country, and are becoming more aware of its damaging effects on children.
Javier E

Is There a Constitution in This Text? - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...re-a-constitution-in-this-text

language interpretation constitution legal

shared by Javier E on 09 Oct 12 - No Cached
  • “The written Constitution cannot work as intended without something outside of it — America’s unwritten Constitution — to fill its gaps and stabilize its meaning.” The meaning of the “inside” — the text’s literal words—cannot be specified independently of the “outside” — the set of assumptions and values that hangs over the enterprise and gives the deeds and words that occur within it shape and point. The text may not enumerate those assumptions and values, but, explains Amar, they “go without saying,” and because they go without saying the words that are said receive their meaning from them. “The unwritten Constitution … helps make sense of the text,” a sense that would not be available if an interpreter were confined to a “clause-bound literalism.”
  • Explicitness, it turns out, is not a possible human achievement, which is no big deal because communication and understanding do not require it.What they do require is a grasp of the enterprise within which a particular utterance or writing is encountered.
  • The unwritten principles that preside over constitutional interpretation should not be thought of as items in a list; they are, rather, part and parcel of a general project — the implementation of American-style democracy — that is not defined and limited by the implications and considerations it gives rise to.
  • ...1 more annotation...
  • we have unwritten constitutions in every area of our discursive life. Whether it is the law, or higher education, or politics, or shop talk, or domestic interactions, utterances and writings are meaningful only against the background of a set of assumptions they do not contain. Textualism is not only a nonstarter in constitutional interpretation; it is a nonstarter everywhere.
Javier E

Can Political Theology Save Secularism? | Religion & Politics - 0 views

religionandpolitics.org/...tical-theology-save-secularism

religion capitalism liberalism god secularism politics theology

shared by Javier E on 23 Sep 12 - No Cached
  • Osama bin Laden had forced us to admit that, while the U.S. may legally separate church and state, it cannot do so intellectually. Beneath even the most ostensibly faithless of our institutions and our polemicists lie crouching religious lions, ready to devour the infidels who set themselves in opposition to the theology of the free market and the messianic march of democracy
  • As our political system depends on a shaky separation between religion and politics that has become increasingly unstable, scholars are sensing the deep disillusionment afoot and trying to chart a way out.
  • At its best, Religion for Atheists is a chronicle of the smoldering heap that liberal capitalism has made of the social rhythms that used to serve as a buffer between humans and the random cruelty of the universe. Christian and Jewish traditions, Botton argues, reinforced the ideas that people are morally deficient, that disappointment and suffering are normative, and that death is inevitable. The abandonment of those realities for the delusions of the self-made individual, the fantasy superman who can bend reality to his will if he works hard enough and is positive enough, leaves little mystery to why we are perpetually stressed out, overworked, and unsatisfied.
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  • Botton’s central obsession is the insane ways bourgeois postmoderns try to live, namely in a perpetual upward swing of ambition and achievement, where failure indicates character deficiency despite an almost total lack of social infrastructure to help us navigate careers, relationships, parenting, and death. But he seems uninterested in how those structures were destroyed or what it might take to rebuild them
  • Botton wants to keep bourgeois secularism and add a few new quasi-religious social routines. Quasi-religious social routines may indeed be a part of the solution, as we shall see, but they cannot be simply flung atop a regime as indifferent to human values as liberal capitalism.
  • Citizens see the structure behind the façade and lose faith in the myth of the state as a dispassionate, egalitarian arbiter of conflict. Once theological passions can no longer be sublimated in material affluence and the fiction of representative democracy, it is little surprise to see them break out in movements that are, on both the left and the right, explicitly hostile to the liberal state.
  • Western politics have an auto-immune disorder: they are structured to pretend that their notions of reason, right, and sovereignty are detached from a deeply theological heritage. When pressed by war and economic dysfunction, liberal ideas prove as compatible with zealotry and domination as any others.
  • Secularism is not strictly speaking a religion, but it represents an orientation toward religion that serves the theological purpose of establishing a hierarchy of legitimate social values. Religion must be “privatized” in liberal societies to keep it out of the way of economic functioning. In this view, legitimate politics is about making the trains run on time and reducing the federal deficit; everything else is radicalism. A surprising number of American intellectuals are able to persuade themselves that this vision of politics is sufficient, even though the train tracks are crumbling, the deficit continues to gain on the GDP, and millions of citizens are sinking into the dark mire of debt and permanent unemployment.
  • Critchley has made a career forging a philosophical account of human ethical responsibility and political motivation. His question is: after the rational hopes of the Enlightenment corroded into nihilism, how do humans write a believable story about what their existence means in the world? After the death of God, how do we account for our feelings of moral responsibility, and how might that account motivate us to resist the deadening political system we face?
  • The question is what to do in the face of the unmistakable religious and political nihilism currently besetting Western democracies.
  • both Botton and Critchley believe the solution involves what Derrida called a “religion without religion”—for Critchley a “faith of the faithless,” for Botton a “religion for atheists.”
  • a new political becoming will require a complete break with the status quo, a new political sphere that we understand as our own deliberate creation, uncoupled from the theological fictions of natural law or God-given rights
  • Critchley proposes as the foundation of politics “the poetic construction of a supreme fiction … a fiction that we know to be a fiction and yet in which we believe nonetheless.” Following the French philosopher Alain Badiou and the Apostle Paul, Critchley conceives political “truth” as something like fidelity: a radical loyalty to the historical moment where true politics came to life.
  • But unlike an evangelist, Critchley understands that attempting to fill the void with traditional religion is to slip back into a slumber that reinforces institutions desperate to maintain the political and economic status quo. Only in our condition of brokenness and finitude, uncomforted by promises of divine salvation, can we be open to a connection with others that might mark the birth of political resistance
  • This is the crux of the difference between Critchley’s radical faithless faith and Botton’s bourgeois secularism. Botton has imagined religion as little more than a coping mechanism for the “terrifying degrees of pain which arise from our vulnerability,” seemingly unaware that the pain and vulnerability may intensify many times over. It won’t be enough to simply to sublimate our terror in confessional restaurants and atheist temples. The recognition of finitude, the weight of our nothingness, can hollow us into a different kind of self: one without illusions or reputations or private property, one with nothing but radical openness to others. Only then can there be the possibility of meaning, of politics, of hope.
Javier E

The End of Courtship? - NYTimes.com - 0 views

www.nytimes.com/...the-end-of-courtship.html

courtship romance dating

shared by Javier E on 13 Jan 13 - No Cached
  • “The word ‘date’ should almost be stricken from the dictionary,” Ms. Silver said. “Dating culture has evolved to a cycle of text messages, each one requiring the code-breaking skills of a cold war spy to interpret.”
  • Raised in the age of so-called “hookup culture,” millennials — who are reaching an age where they are starting to think about settling down — are subverting the rules of courtship.
  • Instead of dinner-and-a-movie, which seems as obsolete as a rotary phone, they rendezvous over phone texts, Facebook posts, instant messages and other “non-dates” that are leaving a generation confused about how to land a boyfriend or girlfriend.
  • ...13 more annotations...
  • Blame the much-documented rise of the “hookup culture” among young people, characterized by spontaneous, commitment-free (and often, alcohol-fueled) romantic flings. Many students today have never been on a traditional date,
  • Hookups may be fine for college students, but what about after, when they start to build an adult life? The problem is that “young people today don’t know how to get out of hookup culture,”
  • In interviews with students, many graduating seniors did not know the first thing about the basic mechanics of a traditional date. “They’re wondering, ‘If you like someone, how would you walk up to them? What would you say? What words would you use?’ ”
  • Traditional courtship — picking up the telephone and asking someone on a date — required courage, strategic planning and a considerable investment of ego (by telephone, rejection stings). Not so with texting, e-mail, Twitter or other forms of “asynchronous communication,” as techies call it. In the context of dating, it removes much of the need for charm; it’s more like dropping a line in the water and hoping for a nibble.
  • “I’ve seen men put more effort into finding a movie to watch on Netflix Instant than composing a coherent message to ask a woman out,” said Anna Goldfarb, 34, an author and blogger in Moorestown, N.J. A typical, annoying query is the last-minute: “Is anything fun going on tonight?” More annoying still are the men who simply ping, “Hey” or “ ’sup.”
  • Online dating services, which have gained mainstream acceptance, reinforce the hyper-casual approach by greatly expanding the number of potential dates. Faced with a never-ending stream of singles to choose from, many feel a sense of “FOMO” (fear of missing out), so they opt for a speed-dating approach — cycle through lots of suitors quickly.
  • The mass-mailer approach necessitates “cost-cutting, going to bars, meeting for coffee the first time,” he added, “because you only want to invest in a mate you’re going to get more out of.”
  • in  a world where “courtship” is quickly being redefined, women must recognize a flirtatious exchange of tweets, or a lingering glance at a company softball game, as legitimate opportunities for romance, too.
  • THERE’S another reason Web-enabled singles are rendering traditional dates obsolete. If the purpose of the first date was to learn about someone’s background, education, politics and cultural tastes, Google and Facebook have taken care of that.
  • Dodgy economic prospects facing millennials also help torpedo the old, formal dating rituals. Faced with a lingering recession, a stagnant job market, and mountains of student debt, many young people — particularly victims of the “mancession” — simply cannot afford to invest a fancy dinner or show in someone they may or may not click with.
  • “Maybe there’s still a sense of a man taking care of a woman, but our ideology is aligning with the reality of our finances,” Ms. Rosin said. As a man, you might “convince yourself that dating is passé, a relic of a paternalistic era, because you can’t afford to take a woman to a restaurant.”
  • “A lot of men in their 20s are reluctant to take the girl to the French restaurant, or buy them jewelry, because those steps tend to lead to ‘eventually, we’re going to get married,’ ” Mr. Edness, 27, said. In a tight economy, where everyone is grinding away to build a career, most men cannot fathom supporting a family until at least 30 or 35, he said.
  • Even in an era of ingrained ambivalence about gender roles, however, some women keep the old dating traditions alive by refusing to accept anything less. Cheryl Yeoh, a tech entrepreneur in San Francisco, said that she has been on many formal dates of late — plays, fancy restaurants. One suitor even presented her with red roses. For her, the old traditions are alive simply because she refuses to put up with anything less. She generally refuses to go on any date that is not set up a week in advance, involving a degree of forethought. “If he really wants you,” Ms. Yeoh, 29, said, “he has to put in some effort.”
sissij

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

blog.bufferapp.com/we-think-and-how-to-avoid-them

science psychology brain science

shared by sissij on 23 Sep 16 - No Cached
  • 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.
  • ...1 more annotation...
  • 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
  • sissij on 23 Sep 16
     
    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

What Not to Say to a Cancer Patient - The New York Times - 1 views

www.nytimes.com/...o-say-to-a-cancer-patient.html

new york times Language psychology knowledge

shared by sissij on 01 Dec 16 - No Cached
  • “Really” I was fine, I told her. But what if I hadn’t been? Would I have wanted to launch into a description of bad medical news at what was supposed to be a fun event? Would I have wanted even to be reminded of a bout with cancer?
  • False optimism devalued what was going on in my body. People were insensitive not from a lack of compassion but from not knowing what is really helpful.
  • What he and those he’s counseled have found to be most helpful were not words but actions
  • sissij on 01 Dec 16
     
    This reading helps me to see how we can do a better job at comforting the patients from the perspective of a patient. Many times, we are so eccentric and think we are doing something good. However, our language might be misunderstand because there is no fixed meaning or definition to any word or language. People from different background, in different mood, or from different standpoint may see the same sentence differently. What we think is appropriate is not necessarily appropriate from everybody else since language cannot fully, clear, or precisely express what we really mean. --Sissi (11/30/2016) 
sissij

Who's Really Placing Limits on Free Speech? - The New York Times - 0 views

www.nytimes.com/...ing-limits-on-free-speech.html

new york times social media bias

shared by sissij on 10 Jan 17 - No Cached
  • At least three times in the past six months, state legislators have threatened to cut the budget of the University of Wisconsin at Madison for teaching about homosexuality, gender and race.
  • the dangers of political correctness in higher education
  • its director had criticized state elected officials for adopting policies that he argued amounted to “a war on poor people.”
  • ...5 more annotations...
  • without warning or explanation, tried to yank all the state funding for a renewable energy research center.
  • attack by conservative groups like Media Trackers or Professor Watchlist.
  • unfriendly to free speech
  • They lecture students that a higher education experience means listening to challenging perspectives, even as they ignore or actively support the erosion of the structural conditions that allow such speech.
  • Look at the bigger picture beyond a few elite private institutions.
  • sissij on 10 Jan 17
     
    Although America is alleged to be the most free country in the world and always saying that it will liberate other countries and give them the freedom of speech, the speech is still not as free as it is supposed to be. Political correctness is an issue the governments all around the world won't step back from. I think we cannot be as free as we want because humans are social animal. As long as we are living in a society, we have to learn to negotiate and sometimes give up our own benefit or dream for the big picture of the society. It's always the people who held power and hold the society that place limits on free speech.
sissij

Lessons from Playing Golf with Trump - The New Yorker - 1 views

www.newyorker.com/...s-from-playing-golf-with-trump

new yorker social media bias

shared by sissij on 15 Jan 17 - No Cached
  • “I will buy one only if it has the potential to be the best. I’m not interested in having a nine.”
  • A friend asked me later whether Trump wasn’t “in on the joke” of his public persona, and I said that, as far as I could tell, the Trump we were used to seeing on television was the honest-to-god authentic Trump: a ten-year-old boy who, for unknown reasons, had been given a real airplane and a billion dollars. In other words, a fun guy to hang around with.
  • He was upset that I hadn’t written that he’d shot 71—a very good golf score, one stroke under par.
  • ...3 more annotations...
  • He complained to me that golf publications never rank his courses high enough, because the people who do the rating hold a grudge against him, but he also said that he never allows raters to play his courses, because they would just get in the way of the members.
  • He wanted the number, and the fact that I hadn’t published the number proved that I was just like all the other biased reporters, who, because we’re all part of the anti-Trump media conspiracy, never give him as much credit as he deserves for being awesome.
  • In Trump’s own mind, I suspect, he really did shoot 71 that day, if not (by now) 69. Trump’s world is a parallel universe in which truth takes many forms, none of them necessarily based on reality.
  • sissij on 15 Jan 17
     
    I think this article has a very interesting interpretation on Trump's personalities and behaviors. Something we think is absurd might be totally normal in other people's perspective. For example, in this article, the author states that Trump values social status and potential profit more than the real person or the real thing. It shows how people see this world differently and this affects how they make their moves and decisions. I think the overwhelming critics on Trump is partly because we don't understand Trump and don't even try to understand and accept him. He is an anomaly. Also, I think everybody observe the universe through their unique senses and perception, so we cannot tell whose reality is truer than others. Condemning others' reality won't bring us a good negotiation. --Sissi (1/14/2017)
sissij

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

www.nytimes.com/...l-isolation-is-killing-us.html

new york times brain science research psychology

shared by sissij on 23 Dec 16 - No Cached
  • 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.”
  • ...3 more annotations...
  • “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.
  • sissij on 23 Dec 16
     
    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)
kortanekev

Science Can't Prove Anything - Proslogion - 1 views

blog.drwile.com/?p=5725

science

shared by kortanekev on 07 Dec 16 - No Cached
  • Science Can’t Prove Anything Aug.11,2011 Sir Karl Popper's foundational work, The Logic of Scientific Discovery, makes it clear that science cannot prove anything (click for credit)In one of my science textbooks, I make the statement that science cannot prove anything.1 I am always surprised at how controversial such a matter-of-fact statement is to some people. Almost every year, at least one student or parent will contact me simply aghast that I would write something like that in a science textbook. After all, science has proven all sorts of things, hasn’t it?
  • . I find myself frequently repeating to students and the public that science doesn’t “prove” theories. Scientific measurements can only disprove theories or be consistent with them. Any theory that is consistent with measurements could be disproved by a future measurement.
  • Unfortunately, as long as science magazines and teachers are sloppy enough to keep using phrases like, “science has proven,” it will be hard to teach children the truth
  • kortanekev on 07 Dec 16
     
    This highlights one of major flaws of the public's response and interpretation of science - and the system that relies on doubt and welcomes human uncertainty - that we can never truly prove anything. (Evie - 12/7/16) 
kortanekev

The Inseparable Link Between Morality And Economics - 0 views

jpatton.bellevue.edu/...morality-economics.html

economics sociology science morality knowledge

shared by kortanekev on 02 Mar 17 - No Cached
  • Moral
  • The subject matter of both morality and economics is human action. Economic inquiry wants to know the cause and consequences of human actions.
  • kortanekev on 02 Mar 17
     
    This article discusses the fundamental problem of determining the true nature of human action. We can examine an infinite number of reactions in social situation, but our morality and our intent is not reducible to universal laws and cannot be studied like science. In order to study economics, we need a better understanding of ourselves -- if not the origin of our actions, the consequence in society.  (Evie K 3/1/17)
sissij

Quantum Gravity Loops Back To Ancient Atomic Logic, and The Big Bang Becomes A Big Boun... - 0 views

bigthink.com/...-cutting-edge-science-problems

logic language science quantum

shared by sissij on 28 Feb 17 - No Cached
  • Greeks had the “first true alphabet”: a “universal” writing system that used a few letters to encode the infinite variety of all possible utterances. Similarly, all matter is written in a "language… of atoms."
  • Mysterious “meanings” still surround 100-year-old quantum mechanics equations
  • Their meaning/function/grammar is relational and sequential and word-like. The information encoded in matching sequential text-like compositions matters (DNA—>RNA, letters—>“social cartesian” lexicon).
  • ...3 more annotations...
  • Beyond the grammars of geometry and algebra lies a domain of not math-like but text-like compositions and meanings (of semantics beyond mathematics).
  • 17. Word and world both have grammars that don’t fit our available mathematical rules.
  • 18. Reality is relational, and not entirely objective. Subject and object aren’t separable, they’re entangled, inescapably. “Objective” is always relative to some other system/observer. 
  • sissij on 28 Feb 17
     
    I find it very interesting that the author is trying o look at the world from a different perspective than mathematics. He thinks atoms as a language that have grammar and meanings. He thinks mathematical rules cannot fully explain our world because it is too objective. He involves the idea of language to describe how the world is entangled and relational. As we learned in TOK, language is an important AOK that shows human civilization in a very complicated way. Language is flexible, emotional and relational. It gives things meaning as human likes to assign meaning and pattern to things around. The world around us are not just cold fact, we as observers give them meaning to exist. In that sense, the concept of language can better help us depict the world. --Sissi (2/27/2017)
sissij

Why Does Time Seem to Move Faster as We Grow Older? | Big Think - 0 views

bigthink.com/...o-move-faster-as-we-grow-older

science brain science psychology

shared by sissij on 08 Feb 17 - No Cached
  • Today it feels like the days peel on by, and a vacation which may last days or weeks is gone in mere hours. This is a common human experience.
  • There are an awful lot of theories that give us insight. But a direct scientific law so far remains elusive.
  • In 1877, the “ratio theory” was born, which states that we compare intervals to the total amount of time we’ve been alive. This can also be called “proportional theory,” the idea that as we age, our sense of the present begins to feel short as compared to our total lifespan.
  • ...4 more annotations...
  • While youth colors everything anew, as we age, we become more or less familiar with every aspect of our surroundings, and so the nuance wears off.
  • Young people tended to select steady or unchanging metaphors for time, while older people chose those which had to do with swiftness and speed.
  • This creates a “reminiscence bump.” The farther we move away from the bump, the quicker time seems to move.
  • A neurochemical explanation lies in the dopamine level in our brains. This is the pleasure neurotransmitter that gives us a feeling of wellbeing and reward.
  • sissij on 08 Feb 17
     
    I have sometimes think about this issue and the explanation I come up is that when we are seven, one year is one seventh of our live. When we are seventy, the denominator get much bigger and the proportion get significantly smaller, one seventieth. I am very surprised to find that the scientists have similar theory. It also shows how unreliable our sense perception is. We are very unreliable about time since time is a concept that we cannot see or touch. How we feel about time largely depends on our individual emotion. Our brain also tends to remember the first times and we also have a tendency to believe vivid memory. --Sissi (2/8/2017)
sissij

Liberals and Conservatives Read Different Science Books, Except for One Subject | Big T... - 0 views

bigthink.com/...e-books-except-for-one-subject

science research psychology

shared by sissij on 10 Apr 17 - No Cached
  • While scientists generally try to stay out politics, letting evidence-based research to speak for itself, the strong division in American society has spread to science.
  • By analyzing millions of online purchases, researchers from Cornell, Yale and University of Chicago found that there are clear partisan preferences in how we buy books on scientific topics.
  • The study’s authors think it’s likely that people who buy political books get science books to support their views rather than out of a general interest in science.
  • ...3 more annotations...
  • One topic popular with both sides - books on dinosaurs. These were bought across the whole political spectrum.
  • Is there a way science could help heal the division in the country?
  • While the study is illuminating, it  has some limitations, with political scientist Toby Bolsen cautioning that this research did not draw on a random sample of books, relying instead on how the online sellers categorized them.
  • sissij on 10 Apr 17
     
    As we discussed in TOK, people selectively read about science due to confirmation bias. When reading about science, people tends to ignore the limitation and uncertainties in science, this is because of the source amnesia. It is not surprise that liberals and conservatives read different science book because the policies they make are so different that they need different scientific paper to support. Although science is trying to stay out of politics, but it cannot stop politicians from using science. However, it is totally a surprise for me to see that science books on dinosaurs are read by author throughout the political spectrum. It doesn't seem to fit in with my hypothesis earlier. --Sissi (4/10/2017)
Javier E

Philosophy Is Not a Science - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...philosophy-is-not-a-science

science philosophy knowledge experiment analysis

shared by Javier E on 07 Apr 12 - Cached
  • what objective knowledge can philosophy bring that is not already determinable by science?
  • numerous philosophers have come to believe, in concert with the prejudices of our age, that only science holds the potential to solve persistent philosophical mysteries as the nature of truth, life, mind, meaning, justice, the good and the beautiful.
  • myriad contemporary philosophers are perfectly willing to offer themselves up as intellectual servants or ushers of scientific progress. Their research largely functions as a spearhead for scientific exploration and as a balm for making those pursuits more palpable and palatable to the wider population.
  • ...13 more annotations...
  • While science and philosophy do at times overlap, they are fundamentally different approaches to understanding. So philosophers should not add to the conceptual confusion that subsumes all knowledge into science.
  • various disciplines we ordinarily treat as science are at least as — if not more —philosophical than scientific. Take for example mathematics, theoretical physics, psychology and economics. These are predominately rational conceptual disciplines. That is, they are not chiefly reliant on empirical observation. For unlike science, they may be conducted while sitting in an armchair with eyes closed.
  • unlike empirical observations, which may be mistaken or incomplete, philosophical findings depend primarily on rational and logical principles. As such, whereas science tends to alter and update its findings day to day through trial and error, logical deductions are timeless.
  • while mathematics is empirically testable at such rudimentary levels, it stops being so in its purest forms, like analysis and number theory. Proofs in these areas are conducted entirely conceptually
  • Logically fallacious arguments can be rather sophisticated and persuasive. But they are nevertheless invalid and always will be. Exposing such errors is part of philosophy’s stock and trade.
  • Wittgenstein showed that an ordinary word such as “game” is used consistently in myriad contrasting ways without possessing any essential unifying definition. Though this may seem impossible, the meaning of such terms is actually determined by their contextual usage
  • Ultimately as a result of Wittgenstein’s philosophy, we know that natural language is a public phenomenon that cannot logically be invented in isolation.
  • These are essentially conceptual clarifications. And as such, they are relatively timeless philosophical truths.
  • This is also why jurisprudence qualifies as an objective body of knowledge
  • Supreme Court justices are not so much scientific as philosophical experts on the nature of justice. And that is not to say their expertise does not count as genuine knowledge. In the best cases, it rises to the loftier level of wisdom
  • Though philosophy does sometimes employ thought experiments, these aren’t actually scientific, for they are conducted entirely in the imagination.
  • in ethics, science cannot necessarily tell us what to value
  • evidence of how most people happen to be does not necessarily tell us everything about how we should aspire to be. For how we should aspire to be is a conceptual question, namely, of how we ought to act, as opposed to an empirical question of how we do act.
Javier E

Atul Gawande: Failure and Rescue : The New Yorker - 0 views

www.newyorker.com/...awande-failure-and-rescue.html

failure rescue risk confidence decision-making reasoning

shared by Javier E on 23 Jun 12 - Cached
  • the critical skills of the best surgeons I saw involved the ability to handle complexity and uncertainty. They had developed judgment, mastery of teamwork, and willingness to accept responsibility for the consequences of their choices. In this respect, I realized, surgery turns out to be no different than a life in teaching, public service, business, or almost anything you may decide to pursue. We all face complexity and uncertainty no matter where our path takes us. That means we all face the risk of failure. So along the way, we all are forced to develop these critical capacities—of judgment, teamwork, and acceptance of responsibility.
  • people admonish us: take risks; be willing to fail. But this has always puzzled me. Do you want a surgeon whose motto is “I like taking risks”? We do in fact want people to take risks, to strive for difficult goals even when the possibility of failure looms. Progress cannot happen otherwise. But how they do it is what seems to matter. The key to reducing death after surgery was the introduction of ways to reduce the risk of things going wrong—through specialization, better planning, and technology.
  • there continue to be huge differences between hospitals in the outcomes of their care. Some places still have far higher death rates than others. And an interesting line of research has opened up asking why.
  • ...8 more annotations...
  • I thought that the best places simply did a better job at controlling and minimizing risks—that they did a better job of preventing things from going wrong. But, to my surprise, they didn’t. Their complication rates after surgery were almost the same as others. Instead, what they proved to be really great at was rescuing people when they had a complication, preventing failures from becoming a catastrophe.
  • this is what distinguished the great from the mediocre. They didn’t fail less. They rescued more.
  • This may in fact be the real story of human and societal improvement. We talk a lot about “risk management”—a nice hygienic phrase. But in the end, risk is necessary. Things can and will go wrong. Yet some have a better capacity to prepare for the possibility, to limit the damage, and to sometimes even retrieve success from failure.
  • When things go wrong, there seem to be three main pitfalls to avoid, three ways to fail to rescue. You could choose a wrong plan, an inadequate plan, or no plan at all. Say you’re cooking and you inadvertently set a grease pan on fire. Throwing gasoline on the fire would be a completely wrong plan. Trying to blow the fire out would be inadequate. And ignoring it—“Fire? What fire?”—would be no plan at all.
  • All policies court failure—our war in Iraq, for instance, or the effort to stimulate our struggling economy. But when you refuse to even acknowledge that things aren’t going as expected, failure can become a humanitarian disaster. The sooner you’re able to see clearly that your best hopes and intentions have gone awry, the better. You have more room to pivot and adjust. You have more of a chance to rescue.
  • But recognizing that your expectations are proving wrong—accepting that you need a new plan—is commonly the hardest thing to do. We have this problem called confidence. To take a risk, you must have confidence in yourself
  • Yet you cannot blind yourself to failure, either. Indeed, you must prepare for it. For, strangely enough, only then is success possible.
  • So you will take risks, and you will have failures. But it’s what happens afterward that is defining. A failure often does not have to be a failure at all. However, you have to be ready for it—will you admit when things go wrong? Will you take steps to set them right?—because the difference between triumph and defeat, you’ll find, isn’t about willingness to take risks. It’s about mastery of rescue.
Javier E

Seeing What Cannot Be Spoken - The Dish | By Andrew Sullivan - The Daily Beast - 0 views

andrewsullivan.thedailybeast.com/...ing-what-cannot-be-spoken.html

language wittgenstein paradigm picture words silence

shared by Javier E on 03 Sep 12 - Cached
  • not everything we can see and therefore not everything we can mentally grasp can be put into words.
  • he believed those things about which we have to be silent to be the most important.
  • Philosophical confusion, he maintained, had its roots not in the relatively superficial thinking expressed by words but in that deeper territory studied by Freud, the pictorial thinking that lies in our unconscious and is expressed only involuntarily in, for example, our dreams, our doodles and in our “Freudian slips”
  • ...1 more annotation...
  • it is, he thinks, his job as a philosopher not to argue for or against the truth of this or that proposition but rather to delve deeper and substitute one picture for another. In other words, he conceived it as his task to make us, or at least to enable us, to see things differently.
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