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sissij

Nimuno Loops Invents LEGO Sticky Tape So You Can Build Vertical or Even Defy Gravity | ... - 1 views

bigthink.com/...e-than-14-million-on-indiegogo

lego technology gravity

shared by sissij on 31 Mar 17 - No Cached
  • The creators of the Nimuno Loops tape have done some genius inventing bringing us a product that makes you wonder why no one else has come up with it before.
  • They have created the world's first toy block compatible tape — simple, versatile, cheap, and promising unlimited creative possibilities.
  • sissij on 31 Mar 17
     
    LEGO is one of my favorite toy from when I was little. The creativities in those building blocks inspired my mind. Different series have different building blocks but they are all very creative and interesting. And now, they have come up with a new idea of LEGO-compatible tape. I think this is a very genius idea. This invention is a combination of age and LEGO building boards and I am amazed at people's ability of drawing useful connections between totally different object. I think it show how the advantage of making connections in human mind benefit our life and mindset. --Sissi (3/31/2017)
Javier E

A Million First Dates - Dan Slater - The Atlantic - 0 views

www.theatlantic.com/...309195

relations commitment marriage monogamy dating romance online dating social mating love social media

shared by Javier E on 04 Jan 13 - No Cached
  • The positive aspects of online dating are clear: the Internet makes it easier for single people to meet other single people with whom they might be compatible, raising the bar for what they consider a good relationship. But what if online dating makes it too easy to meet someone new? What if it raises the bar for a good relationship too high? What if the prospect of finding an ever-more-compatible mate with the click of a mouse means a future of relationship instability, in which we keep chasing the elusive rabbit around the dating track?
  • the rise of online dating will mean an overall decrease in commitment.
  • I often wonder whether matching you up with great people is getting so efficient, and the process so enjoyable, that marriage will become obsolete.”
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  • “Historically,” says Greg Blatt, the CEO of Match.com’s parent company, “relationships have been billed as ‘hard’ because, historically, commitment has been the goal. You could say online dating is simply changing people’s ideas about whether commitment itself is a life value.” Mate scarcity also plays an important role in people’s relationship decisions. “Look, if I lived in Iowa, I’d be married with four children by now,” says Blatt, a 40‑something bachelor in Manhattan. “That’s just how it is.”
  • “I think divorce rates will increase as life in general becomes more real-time,” says Niccolò Formai, the head of social-media marketing at Badoo, a meeting-and-dating app with about 25 million active users worldwide. “Think about the evolution of other kinds of content on the Web—stock quotes, news. The goal has always been to make it faster. The same thing will happen with meeting. It’s exhilarating to connect with new people, not to mention beneficial for reasons having nothing to do with romance. You network for a job. You find a flatmate. Over time you’ll expect that constant flow. People always said that the need for stability would keep commitment alive. But that thinking was based on a world in which you didn’t meet that many people.”
  • “You could say online dating allows people to get into relationships, learn things, and ultimately make a better selection,” says Gonzaga. “But you could also easily see a world in which online dating leads to people leaving relationships the moment they’re not working—an overall weakening of commitment.”
  • Explaining the mentality of a typical dating-site executive, Justin Parfitt, a dating entrepreneur based in San Francisco, puts the matter bluntly: “They’re thinking, Let’s keep this fucker coming back to the site as often as we can.” For instance, long after their accounts become inactive on Match.com and some other sites, lapsed users receive notifications informing them that wonderful people are browsing their profiles and are eager to chat. “Most of our users are return customers,” says Match.com’s Blatt.
  • The market is hugely more efficient … People expect to—and this will be increasingly the case over time—access people anywhere, anytime, based on complex search requests … Such a feeling of access affects our pursuit of love … the whole world (versus, say, the city we live in) will, increasingly, feel like the market for our partner(s). Our pickiness will probably increase.” “Above all, Internet dating has helped people of all ages realize that there’s no need to settle for a mediocre relationship.”
katedriscoll

Frontiers | A Neural Network Framework for Cognitive Bias | Psychology - 0 views

www.frontiersin.org/...full

shared by katedriscoll on 28 Mar 21 - No Cached
  • Human decision-making shows systematic simplifications and deviations from the tenets of rationality (‘heuristics’) that may lead to suboptimal decisional outcomes (‘cognitive biases’). There are currently three prevailing theoretical perspectives on the origin of heuristics and cognitive biases: a cognitive-psychological, an ecological and an evolutionary perspective. However, these perspectives are mainly descriptive and none of them provides an overall explanatory framework for
  • the underlying mechanisms of cognitive biases. To enhance our understanding of cognitive heuristics and biases we propose a neural network framework for cognitive biases, which explains why our brain systematically tends to default to heuristic (‘Type 1’) decision making. We argue that many cognitive biases arise from intrinsic brain mechanisms that are fundamental for the working of biological neural networks. To substantiate our viewpoint, we discern and explain four basic neural network principles: (1) Association, (2) Compatibility, (3) Retainment, and (4) Focus. These principles are inherent to (all) neural networks which were originally optimized to perform concrete biological, perceptual, and motor functions. They form the basis for our inclinations to associate and combine (unrelated) information, to prioritize information that is compatible with our present state (such as knowledge, opinions, and expectations), to retain given information that sometimes could better be ignored, and to focus on dominant information while ignoring relevant information that is not directly activated. The supposed mechanisms are complementary and not mutually exclusive. For different cognitive biases they may all contribute in varying degrees to distortion of information. The present viewpoint not only complements the earlier three viewpoints, but also provides a unifying and binding framework for many cognitive bias phenomena.
  • The cognitive-psychological (or heuristics and biases) perspective (Evans, 2008; Kahneman and Klein, 2009) attributes cognitive biases to limitations in the available data and in the human information processing capacity (Simon, 1955; Broadbent, 1958; Kahneman, 1973, 2003; Norman and Bobrow, 1975)
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.
anonymous

Faith in science and religion: Truth, authority, and the orderliness of nature. - 0 views

www.slate.com/...the_orderliness_of_nature.html

science faith religion

shared by anonymous on 15 Nov 13 - No Cached
  • A common tactic of those who claim that science and religion are compatible is to argue that science, like religion, rests on faith: faith in the accuracy of what we observe, in the laws of nature, or in the value of reason
  • Such statements imply that science and religion are not that different because both seek the truth and use faith to find it
  • science is often described as a kind of religion.
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  • Indeed, there is no evidence beyond revelation, authority, and scripture to support the religious claims above, and most of the world’s believers would reject at least one of them
  • faith involves pretending to know things you don’t
  • faith doesn’t mean “belief without good evidence,” but “confidence derived from scientific tests and repeated, documented experience.”
  • You have faith (i.e., confidence) that the sun will rise tomorrow because it always has, and there’s no evidence that the Earth has stopped rotating or the sun has burnt out.
  • We know no more now about the divine than we did 1,000 years ago.
  • The conflation of faith as “unevidenced belief” with faith as “justified confidence” is simply a word trick used to buttress religion.
  • The constant scrutiny of our peers ensures that science is largely self-correcting, so that we really can approach the truth about our universe
  • There is strong evidence for the Higgs boson, whose existence was confirmed last year by two independent teams using a giant accelerator and rigorous statistical analysis. But there isn’t, and never will be, any evidence for that sea of milk.
  • Two objects of scientific faith are said to be physical laws and reason. Doing science, it is said, requires unevidenced faith in the “orderliness of nature” and an “unexplained set of physical laws,” as well as in the value of reason in determining truth. Both claims are wrong.
  • The orderliness of nature—the set of so-called natural laws—is not an assumption but an observation
  • We take nature as we find it, and sometimes it behaves predictably.
  • Reason—the habit of being critical, logical, and of learning from experience—is not an a priori assumption but a tool that’s been shown to work
  • Finally, isn’t science at least based on the faith that it’s good to know the truth? Hardly.
  • So the next time you hear someone described as a “person of faith,” remember that although it’s meant as praise, it’s really an insult.
Javier E

Are We Ready for a 'Morality Pill'? - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...e-we-ready-for-a-morality-pill

Morality brain science disposition free will prediction

shared by Javier E on 17 Feb 12 - Cached
  • It seems plausible that humans, like rats, are spread along a continuum of readiness to help others. There has been considerable research on abnormal people, like psychopaths, but we need to know more about relatively stable differences (perhaps rooted in our genes) in the great majority of people as well.
  • Undoubtedly, situational factors can make a huge difference, and perhaps moral beliefs do as well, but if humans are just different in their predispositions to act morally, we also need to know more about these differences. Only then will we gain a proper understanding of our moral behavior
  • If continuing brain research does in fact show biochemical differences between the brains of those who help others and the brains of those who do not, could this lead to a “morality pill” — a drug that makes us more likely to help?
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  • If so, would people choose to take it? Could criminals be given the option, as an alternative to prison, of a drug-releasing implant that would make them less likely to harm others?
  • many argued that we could never be justified in depriving someone of his free will, no matter how gruesome the violence that would thereby be prevented. No doubt any proposal to develop a morality pill would encounter the same objection.
  • But if our brain’s chemistry does affect our moral behavior, the question of whether that balance is set in a natural way or by medical intervention will make no difference in how freely we act. If there are already biochemical differences between us that can be used to predict how ethically we will act, then either such differences are compatible with free will, or they are evidence that at least as far as some of our ethical actions are concerned, none of us have ever had free will anyway.
Javier E

National - Robert Wright - Creationists vs. Evolutionists: An American Story - The Atla... - 0 views

www.theatlantic.com/...258384

science denial global warming evolution Darwinian US belief

shared by Javier E on 12 Jun 12 - No Cached
  • About half of Americans--46 percent, in the latest Gallup Poll--believe human beings weren't created by evolution. Over at the Daily Dish, Andrew Sullivan says this is a grave problem. "I simply do not know how you construct a civil discourse indispensable to a functioning democracy with this vast a gulf between citizens in their basic understanding of the world." Over at Mother Jones, Kevin Drum says Andrew should calm down. "This 46% number has barely budged over the past three decades
  • in recent years disagreement over evolution has become more politically charged, more acrimonious, and that the rancor may be affecting other science-related policy areas, such as climate change.
  • fundamentalist Christians, upon being maligned by know-it-all Darwinians, are starting to see secular scientists more broadly as the enemy; Darwinians, climate scientists, and stem cell researchers start to seem like a single, menacing blur.
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  • Over the past two years, the portion of respondents who don't believe in evolution has grown by six percentage points. Where did those people come from? The graph suggests they're people who had previously believed in an evolution guided by God--a group whose size dropped by a corresponding six percentage points. It's as if people who had previously seen evolution and religion as compatible were told by the new militant Darwinians, "No, you must choose: Which is it, evolution or religion?"--and pretty much all of them chose religion.
Javier E

Untier Of Knots « The Dish - 0 views

dish.andrewsullivan.com/...untier-of-knots

Pope Francis Christianity St Francis religion faith skepticism

shared by Javier E on 18 Dec 13 - No Cached
  • Benedict XVI and John Paul II focused on restoring dogmatic certainty as the counterpart to papal authority. Francis is arguing that both, if taken too far, can be sirens leading us away from God, not ensuring our orthodoxy but sealing us off in calcified positions and rituals that can come to mean nothing outside themselves
  • In this quest to seek and find God in all things there is still an area of uncertainty. There must be. If a person says that he met God with total certainty and is not touched by a margin of uncertainty, then this is not good. For me, this is an important key. If one has the answers to all the questions – that is the proof that God is not with him. It means that he is a false prophet using religion for himself. The great leaders of the people of God, like Moses, have always left room for doubt. You must leave room for the Lord, not for our certainties; we must be humble.
  • If the Christian is a restorationist, a legalist, if he wants everything clear and safe, then he will find nothing. Tradition and memory of the past must help us to have the courage to open up new areas to God.
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  • In the end, you realize your only real option – against almost every fiber in your irate being – is to take each knot in turn, patiently and gently undo it, loosen a little, see what happens, and move on to the next. You will never know exactly when all the knots will resolve themselves – it can happen quite quickly after a while or seemingly never. But you do know that patience, and concern with the here and now, is the only way to “solve” the “problem.” You don’t look forward with a plan; you look down with a practice.
  • we can say what God is not, we can speak of his attributes, but we cannot say what He is. That apophatic dimension, which reveals how I speak about God, is critical to our theology
  • I would also classify as arrogant those theologies that not only attempted to define with certainty and exactness God’s attributes, but also had the pretense of saying who He was.
  • It is only in living that we achieve hints and guesses – and only hints and guesses – of what the Divine truly is. And because the Divine is found and lost by humans in time and history, there is no reachable truth for humans outside that time and history.
  • We are part of an unfolding drama in which the Christian, far from clinging to some distant, pristine Truth he cannot fully understand, will seek to understand and discern the “signs of the times” as one clue as to how to live now, in the footsteps of Jesus. Or in the words of T.S. Eliot, There is only the fight to recover what has been lost And found and lost again and again: and now, under conditions That seem unpropitious. But perhaps neither gain nor loss. For us, there is only the trying. The rest is not our business.
  • Ratzinger’s Augustinian notion of divine revelation: it is always a radical gift; it must always be accepted without question; it comes from above to those utterly unworthy below; and we are too flawed, too sinful, too human to question it in even the slightest respect. And if we ever compromise an iota on that absolute, authentic, top-down truth, then we can know nothing as true. We are, in fact, lost for ever.
  • A Christian life is about patience, about the present and about trust that God is there for us. It does not seek certainty or finality to life’s endless ordeals and puzzles. It seeks through prayer and action in the world to listen to God’s plan and follow its always-unfolding intimations. It requires waiting. It requires diligence
  • We may never know why exactly Benedict resigned as he did. But I suspect mere exhaustion of the body and mind was not the whole of it. He had to see, because his remains such a first-rate mind, that his project had failed, that the levers he continued to pull – more and more insistent doctrinal orthodoxy, more political conflict with almost every aspect of the modern world, more fastidious control of liturgy – simply had no impact any more.
  • The Pope must accompany those challenging existing ways of doing things! Others may know better than he does. Or, to feminize away the patriarchy: I dream of a church that is a mother and shepherdess. The church’s ministers must be merciful, take responsibility for the people, and accompany them like the good Samaritan, who washes, cleans, and raises up his neighbor. This is pure Gospel.
  • the key to Francis’ expression of faith is an openness to the future, a firm place in the present, and a willingness to entertain doubt, to discern new truths and directions, and to grow. Think of Benedict’s insistence on submission of intellect and will to the only authentic truth (the Pope’s), and then read this: Within the Church countless issues are being studied and reflected upon with great freedom. Differing currents of thought in philosophy, theology, and pastoral practice, if open to being reconciled by the Spirit in respect and love, can enable the Church to grow, since all of them help to express more clearly the immense riches of God’s word. For those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion. But in fact such variety serves to bring out and develop different facets of the inexhaustible riches of the Gospel.
  • Francis, like Jesus, has had such an impact in such a short period of time simply because of the way he seems to be. His being does not rely on any claims to inherited, ecclesiastical authority; his very way of life is the only moral authority he wants to claim.
  • faith is, for Francis, a way of life, not a set of propositions. It is a way of life in community with others, lived in the present yet always, deeply, insistently aware of eternity.
  • Father Howard Gray S.J. has put it simply enough: Ultimately, Ignatian spirituality trusts the world as a place where God dwells and labors and gathers all to himself in an act of forgiveness where that is needed, and in an act of blessing where that is prayed for.
  • Underlying all this is a profound shift away from an idea of religion as doctrine and toward an idea of religion as a way of life. Faith is a constantly growing garden, not a permanently finished masterpiece
  • Some have suggested that much of what Francis did is compatible with PTSD. He disowned his father and family business, and he chose to live homeless, and close to naked, in the neighboring countryside, among the sick and the animals. From being the dashing man of society he had once been, he became a homeless person with what many of us today would call, at first blush, obvious mental illness.
  • these actions – of humility, of kindness, of compassion, and of service – are integral to Francis’ resuscitation of Christian moral authority. He is telling us that Christianity, before it is anything else, is a way of life, an orientation toward the whole, a living commitment to God through others. And he is telling us that nothing – nothing – is more powerful than this.
  • I would not speak about, not even for those who believe, an “absolute” truth, in the sense that absolute is something detached, something lacking any relationship. Now, the truth is a relationship! This is so true that each of us sees the truth and expresses it, starting from oneself: from one’s history and culture, from the situation in which one lives, etc. This does not mean that the truth is variable and subjective. It means that it is given to us only as a way and a life. Was it not Jesus himself who said: “I am the way, the truth, the life”? In other words, the truth is one with love, it requires humbleness and the willingness to be sought, listened to and expressed.
  • “proselytism is solemn nonsense.” That phrase – deployed by the Pope in dialogue with the Italian atheist Eugenio Scalfari (as reported by Scalfari) – may seem shocking at first. But it is not about denying the revelation of Jesus. It is about how that revelation is expressed and lived. Evangelism, for Francis, is emphatically not about informing others about the superiority of your own worldview and converting them to it. That kind of proselytism rests on a form of disrespect for another human being. Something else is needed:
  • nstead of seeming to impose new obligations, Christians should appear as people who wish to share their joy, who point to a horizon of beauty and who invite others to a delicious banquet. It is not by proselytizing that the Church grows, but “by attraction.”
  • what you see in the life of Saint Francis is a turn from extreme violence to extreme poverty, as if only the latter could fully compensate for the reality of the former. This was not merely an injunction to serve the poor. It is the belief that it is only by being poor or becoming poor that we can come close to God
  • Pope Francis insists – and has insisted throughout his long career in the church – that poverty is a key to salvation. And in choosing the name Francis, he explained last March in Assisi, this was the central reason why:
  • Saint Francis. His conversion came after he had gone off to war in defense of his hometown, and, after witnessing horrifying carnage, became a prisoner of war. After his release from captivity, his strange, mystical journey began.
  • the priority of practice over theory, of life over dogma. Evangelization is about sitting down with anyone anywhere and listening and sharing and being together. A Christian need not be afraid of this encounter. Neither should an atheist. We are in this together, in the same journey of life, with the same ultimate mystery beyond us. When we start from that place – of radical humility and radical epistemological doubt – proselytism does indeed seem like nonsense, a form of arrogance and detachment, reaching for power, not freedom. And evangelization is not about getting others to submit their intellect and will to some new set of truths; it is about an infectious joy for a new way of living in the world. All it requires – apart from joy and faith – is patience.
  • “Preach the Gospel always. If necessary, with words.”
  • But there is little sense that a political or economic system can somehow end the problem of poverty in Francis’ worldview. And there is the discomfiting idea that poverty itself is not an unmitigated evil. There is, indeed, a deep and mysterious view, enunciated by Jesus, and held most tenaciously by Saint Francis, that all wealth, all comfort, and all material goods are suspect and that poverty itself is a kind of holy state to which we should all aspire.
  • Not only was Saint Francis to become homeless and give up his patrimony, he was to travel on foot, wearing nothing but a rough tunic held together with rope. Whatever else it is, this is not progressivism. It sees no structural, human-devised system as a permanent improver of our material lot. It does not envision a world without poverty, but instead a church of the poor and for the poor. The only material thing it asks of the world, or of God, is daily bread – and only for today, never for tomorrow.
  • From this perspective, the idea that a society should be judged by the amount of things it can distribute to as many people as possible is anathema. The idea that there is a serious social and political crisis if we cannot keep our wealth growing every year above a certain rate is an absurdity.
  • this is a 21st-century heresy. Which means, I think, that this Pope is already emerging and will likely only further emerge as the most potent critic of the newly empowered global capitalist project.
  • Now, the only dominant ideology in the world is the ideology of material gain – either through the relatively free markets of the West or the state-controlled markets of the East. And so the church’s message is now harder to obscure. It stands squarely against the entire dominant ethos of our age. It is the final resistance.
  • For Francis, history has not come to an end, and capitalism, in as much as it is a global ideology that reduces all of human activity to the cold currency of wealth, is simply another “ism” to be toppled in humankind’s unfolding journey toward salvation on earth.
  • Francis will grow as the church reacts to him; it will be a dynamic, not a dogma; and it will be marked less by the revelation of new things than by the new recognition of old things, in a new language. It will be, if its propitious beginnings are any sign, a patient untying of our collective, life-denying knots.
Javier E

God, Darwin and My College Biology Class - NYTimes.com - 0 views

www.nytimes.com/...-my-college-biology-class.html

god darwin biology religion

shared by Javier E on 29 Sep 14 - No Cached
  • There are a few ways to talk about evolution and religion, I begin. The least controversial is to suggest that they are in fact compatible. Stephen Jay Gould called them “nonoverlapping magisteria,” noma for short, with the former concerned with values and the latter with facts.
  • Noma is the received wisdom in the scientific establishment, including institutions like the National Center for Science Education, which has done much heavy lifting when it comes to promoting public understanding and acceptance of evolution. According to this expansive view, God might well have used evolution by natural selection to produce his creation.
  • This is undeniable. If God exists, then he could have employed anything under the sun — or beyond it — to work his will. Hence, there is nothing in evolutionary biology that necessarily precludes religion, save for most religious fundamentalisms
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  • here’s the turn: These magisteria are not nearly as nonoverlapping as some of them might wish.
  • As evolutionary science has progressed, the available space for religious faith has narrowed: It has demolished two previously potent pillars of religious faith and undermined belief in an omnipotent and omni-benevolent God.
  • The more we know of evolution, the more unavoidable is the conclusion that living things, including human beings, are produced by a natural, totally amoral process, with no indication of a benevolent, controlling creator.
  • I CONCLUDE The Talk by saying that, although they don’t have to discard their religion in order to inform themselves about biology (or even to pass my course), if they insist on retaining and respecting both, they will have to undertake some challenging mental gymnastic routines.
Javier E

The Unnecessary Conflict Between Evangelicalism and Science - Forbes - 1 views

www.forbes.com/...een-evangelicalism-and-science

mythos logos truth stories sacred transcendent science literal

shared by Javier E on 10 Oct 11 - No Cached
  • throughout human history, people have generally understood there to be two kinds of truth: logos - the truth of reason, logic, practical experience, and science – and mythos - the stories of the sacred and divine that reveal truths about the world, but not literal truths. They’re the truths revealed by art, prayer, philosophy and religion that represents the symbolic, transcendent meaning in our life.
  • with the success of the Enlightenment, science, and our modern culture, we seem to have discarded the idea of mythos as part of our mainstream culture. As a consequence, there are those of faith who confuse mythos with logos - that is, they read a story or sacred text and interpret what is intended to be a symbolic aspect of spiritual life and treat it literally, as though the story happened historically or happened exactly as described. And in rejecting religious belief, a lot of atheists make the same mistake.
  • understanding distinction between these truths of mythos and logos points the way towards realizing the compatibility of scientific and religious thought. We need them both. They don’t have to be enemies, as they represent different aspects of the human search for truth. You don’t have to believe there’s a God to see wisdom in the Bible, or believe in Brahman to be moved by the poetry of the Vedas. Likewise, you don’t have to give up your belief in God to understand the wonder and complexity of evolution, or delight in the counter-intuitive math of quantum mechanics.
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  • “All religions, arts and sciences are branches of the same tree. All these aspirations are directed toward ennobling man’s life, lifting it from the sphere of mere physical existence and leading the individual towards freedom. It is no mere chance that our older universities developed from clerical schools. Both churches and universities — insofar as they live up to their true function — serve the ennoblement of the individual.”
catbclark

Polly Vernon: why are modern feminists so anti-female? - Telegraph - 0 views

www.telegraph.co.uk/...-feminists-so-anti-female.html

research education social media knowledge

shared by catbclark on 02 Jun 15 - No Cached
  • Vernon is the author of Hot Feminist, in which she argues that wanting to look attractive and thin is perfectly compatible with feminist thinking. The book has not been universally welcomed.
  • Vernon also claimed to have received death threats after writing that she enjoyed being thin.
  • But Vernon defended her position, saying that caring about fashion and weight is not anti-feminist, and women should not have to choose between “shoes or news”.
Javier E

Tinder, the Fast-Growing Dating App, Taps an Age-Old Truth - NYTimes.com - 2 views

www.nytimes.com/...app-taps-an-age-old-truth.html

dating matchmaking app attractiveness research social media psychology

shared by Javier E on 30 Oct 14 - No Cached
  • In the two years since Tinder was released, the smartphone app has exploded, processing more than a billion swipes left and right each day
  • it is fast approaching 50 million active users.
  • Tinder’s engagement is staggering. The company said that, on average, people log into the app 11 times a day. Women spend as much as 8.5 minutes swiping left and right during a single session; men spend 7.2 minutes. All of this can add up to 90 minutes each day.While conventional online dating sites have been around lo
  • ...12 more annotations...
  • On Tinder, there are no questionnaires to fill out. No discussion of your favorite hiking trail, star sign or sexual proclivities. You simply log in through Facebook, pick a few photos that best describe “you” and start swiping.It may seem that what happens next is predictable (the best-looking people draw the most likes, the rest are quickly dismissed), but relationships experts for Tinder say there is something entirely different going on.
  • “Research shows when people are evaluating photos of others, they are trying to access compatibility on not just a physical level, but a social level,” said Jessica Carbino, Tinder’s in-house dating and relationship expert. “They are trying to understand, ‘Do I have things in common with this person?' ”
  • She discovered that Tinder users decoded an array of subtle and not-so-subtle traits before deciding which way to swipe. For example, the style of clothing, the pucker of the lips and even the posture, Ms. Carbino said, tell us a lot about their social circle, if they like to party and their level of confidence.
  • Men also judge attractiveness on factors beyond just anatomy, though in general, men are nearly three times as likely to swipe “like” (in 46 percent of cases) than woman (14 percent).
  • Mr. Finkel worked for more than a year with a group of researchers trying to understand how these algorithm-based dating services could match people, as they claim to do. The team poured through more than 80 years of scientific research about dating and attraction, and was unable to prove that computers can indeed match people together.
  • while computers have become incalculably smarter, the ability of machines and algorithms to match people has remained just as clueless in the view of independent scientists.
  • dating sites like eHarmony and Match.com are more like modern snake oil. “They are a joke, and there is no relationship scientist that takes them seriously as relationship science.”
  • “There is this idea that attraction stems from a very superficial outlook on people, which is false,” Mr. Rad said. “Everyone is able to pick up thousands of signals in these photos. A photo of a guy at a bar with friends around him sends a very different message than a photo of a guy with a dog on the beach.”
  • some dating sites are starting to acknowledge that the only thing that matters when matching lovers is someone’s picture. Earlier this year, OKCupid examined its data and found that a person’s profile picture is, said a post on its Oktrends blog, “worth that fabled thousand words, but your actual words are worth... almost nothing.”
  • this doesn’t mean that the most attractive people are the only ones who find true love. Indeed, in many respects, it can be the other way around.
  • a graduate student, published a paper noting that a person’s unique looks are what is most important when trying to find a mate.
  • “There isn’t a consensus about who is attractive and who isn’t,” Mr. Eastwick said in an interview. “Someone that you think is especially attractive might not be to me. That’s true with photos, too.” Tinder’s data team echoed this, noting that there isn’t a cliquey, high school mentality on the site, where one group of users get the share of “like” swipes.
Sophia C

Thomas Kuhn: Revolution Against Scientific Realism* - 1 views

history.hanover.edu/...hhr94_4.html

knowledge science

shared by Sophia C on 12 Dec 13 - No Cached
  • as such a complex system that nobody believed that it corresponded to the physical reality of the universe. Although the Ptolemaic system accounted for observations-"saved the appearances"-its epicycles and deferents were never intended be anything more than a mathematical model to use in predicting the position of heavenly bodies. [3]
  • lileo that he was free to continue his work with Copernican theory if he agreed that the theory did not describe physical reality but was merely one of the many potential mathematical models. [10] Galileo continued to work, and while he "formally (23)claimed to prove nothing," [11] he passed his mathematical advances and his observational data to Newton, who would not only invent a new mathematics but would solve the remaining problems posed by Copernicus. [12]
  • Thus without pretending that his method could find the underlying causes of things such as gravity, Newton believed that his method produced theory, based upon empirical evidence, that was a close approximation of physical reality.
  • ...27 more annotations...
  • Medieval science was guided by "logical consistency."
  • The logical empiricist's conception of scientific progress was thus a continuous one; more comprehensive theory replaced compatible, older theory
  • Hempel also believed that science evolved in a continuous manner. New theory did not contradict past theory: "theory does not simply refute the earlier empirical generalizations in its field; rather, it shows that within a certain limited range defined by qualifying conditions, the generalizations hold true in fairly close approximation." [21]
  • New theory is more comprehensive; the old theory can be derived from the newer one and is one special manifestation" [22] of the more comprehensive new theory.
  • movement combined induction, based on empiricism, and deduction in the form of logic
  • It was the truth, and the prediction and control that came with it, that was the goal of logical-empirical science.
  • Each successive theory's explanation was closer to the truth than the theory before.
  • e notion of scientific realism held by Newton led to the evolutionary view of the progress of science
  • he entities and processes of theory were believed to exist in nature, and science should discover those entities and processes
  • Particularly disturbing discoveries were made in the area of atomic physics. For instance, Heisenberg's indeterminacy (25)principle, according to historian of science Cecil Schneer, yielded the conclusion that "the world of nature is indeterminate.
  • "even the fundamental principle of causality fail[ed] ."
  • was not until the second half of the twentieth century that the preservers of the evolutionary idea of scientific progress, the logical empiricists, were seriously challenged
  • revolutionary model of scientific change and examined the role of the scientific community in preventing and then accepting change. Kuhn's conception of scientific change occurring through revolutions undermined the traditional scientific goal, finding "truth" in nature
  • Textbooks inform scientists-to-be about this common body of knowledge and understanding.
  • for the world is too huge and complex to be explored randomly.
  • a scientist knows what facts are relevant and can build on past research
  • Normal science, as defined by Kuhn, is cumulative. New knowledge fills a gap of ignorance
  • ne standard product of the scientific enterprise is missing. Normal science does not aim at novelties of fact or theory and, when successful, finds none."
  • ntain a mechanism that uncovers anomaly, inconsistencies within the paradigm.
  • eventually, details arise that are inconsistent with the current paradigm
  • hese inconsistencies are eventually resolved or are ignored.
  • y concern a topic of central importance, a crisis occurs and normal science comes to a hal
  • that the scientists re-examine the foundations of their science that they had been taking for granted
  • it resolves the crisis better than the others, it offers promise for future research, and it is more aesthetic than its competitors. The reasons for converting to a new paradigm are never completely rational.
  • Unlike evolutionary science, in which new knowledge fills a gap of ignorance, in Kuhn's model new knowledge replaces incompatible knowledge.
  • Thus science is not a continuous or cumulative endeavor: when a paradigm shift occurs there is a revolution similar to a political revolution, with fundamental and pervasive changes in method and understanding. Each successive vision about the nature of the universe makes the past vision obsolete; predictions, though more precise, remain similar to the predictions of the past paradigm in their general orientation, but the new explanations do not accommodate the old
  • In a sense, we have circled back to the ancient and medieval practice of separating scientific theory from physical reality; both medieval scientists and Kuhn would agree that no theory corresponds to reality and therefore any number of theories might equally well explain a natural phenomenon. [36] Neither twentieth-century atomic theorists nor medieval astronomers are able to claim that their theories accurately describe physical phenomena. The inability to return to scientific realism suggests a tripartite division of the history of science, with a period of scientific realism fitting between two periods in which there is no insistence that theory correspond to reality. Although both scientific realism and the evolutionary idea of scientific progress appeal to common sense, both existed for only a few hundred years.
carolinewren

So Many Earth-Like Planets, So Few Telescopes - NYTimes.com - 0 views

www.nytimes.com/...omers-consider-whats-next.html

science astronomy telescopes planets

shared by carolinewren on 16 Jan 15 - No Cached
  • Astronomers announced on Tuesday that they had found eight new planets orbiting their stars at distances compatible with liquid water, bringing the total number of potentially habitable planets in the just-right “Goldilocks” zone to a dozen or two
  • As the ranks of these planets grow, astronomers are planning the next step in the quest to end cosmic loneliness: gauging which hold the greatest promise for life and what tools will be needed to learn about them.
  • recalled that the first discovery of a planet orbiting another normal star, a Jupiter-like giant, was 20 years ago. Before that, she said, astronomers worried that “maybe the ‘Star Trek’ picture of the universe was not right, and there is no life anywhere else.”
  • ...12 more annotations...
  • yet we still do not have a clue that we are not alone.
  • Finding Goldilocks planets closer to home will be the job of the Transiting Exoplanet Survey Satellite, to be launched in 2017. But if we want to know what the weather is like on these worlds, whether there is water or even life, more powerful instruments will be needed.
  • hundreds of light-years away, too far for detailed study. We will probably never know any more about these particular planets than we do now.
  • “but until we can observe the atmospheres and assess their greenhouse gas power, we don’t really know what the surface temperatures are like.”
  • Kepler has discovered 4,175 potential planets, and 1,004 of them have been confirmed as real
  • investigating the concept of a starshade, which would float in front of a space telescope and block light from a star so that its much fainter planets would be visible.
  • studying a method known as a coronagraph, in which the occulting disk is inside the telescope.
  • study dark energy, and they plan to include a coronagraph to search for exoplanets
  • The goal is to have a pool of dozens of “exo-Earths” to study in order to have any chance of seeing signs of life or understanding terrestrial planets
  • perhaps because as planets get bigger their mass and gravity increase, and they are better able to hang on to gas and lighter components.
  • The work complements and tightens studies done last year by Geoffrey Marcy and his colleagues at the University of California, Berkeley; that group looks into the nature of so-called super Earths, planets bigger than ours and smaller than Neptune.
  • common in the galaxy.
Javier E

Son of Saul's László Nemes: 'Our civilisation is preparing for its own destru... - 1 views

www.theguardian.com/...paring-for-its-own-destruction

movie anti-Semitism totalitarian tolerance internet tech destruction western civilization movies superhero social media knowledge psychology

shared by Javier E on 10 May 19 - No Cached
  • László Nemes went to see a superhero movie. He didn’t last long. “I found it unwatchable and false, boring and self-referential, a world of ideal people who don’t behave as humans but more like machines.”
  • such films infantilise viewers in two ways. The plots let them defer responsibility for the fate of the world to demigods; the way they are shot – lots of signposting, everything carefully controlled – offers a false sense of omniscience.
  • “I’ve been extremely saddened by the way cinema has narrowed its language and created an alphabet that’s never been poorer,
  • ...13 more annotations...
  • “Superhero movies take away mystery because there’s nothing in the shadows. All is revealed. And that’s not how our relationship to the world is, because, unfortunately, you can know only a fraction. So it gives a false impression of our might.”
  • Genre fans must be terrible worriers, he continues; prisoners of “an extreme state of anguish” soothed only by narrative certainty. “Superhero films let people put away their fears. But this ‘saving’ is not very realistic. And if you create only objective films that avoid big questions of life, then we just create machines to eat popcorn.”
  • “Sunset is really about our perception of the world,” shrugs Nemes. “It’s a labyrinth. The audience has to accept confusion as part of the process – and people don’t like that! I have come to understand that it creates major anxiety. But that is the challenge and the promise: to experience the world through the eyes of someone who is not a god. Then you’re not just a popcorn-eating machine, you’re someone for whom this experience can become personal and subjective and meaningful.
  • Antisemitism has always been a barometer to measure the moral temperature of a civilisation, for almost mystical reasons. The Jew can go unseen. They are hard to distinguish and so can be the threat coming from inside. Today, it’s therefore very alarming. Almost like we’re now past a critical point.”
  • “For the first time since I left Hungary I found this oppression of having to adapt my discourse to a sort of well-received set of ideas. It’s extraordinary that internet on a voluntary basis creates a new form of totalitarianism. One that is much more dangerous because people think they are free.
  • Sunset is more than a historical study. It is a warning that sophisticated societies can combust. Actually, it’s a prophecy; Nemes thinks it inevitable that we will follow suit.
  • What can he say, he grins. He’s from Eastern Europe, fatalism is in his blood, Kafta taught him that while humans struggle to build meaningful things, they are also digging their own graves.
  • What has actually got Nemes fretful is, it turns out, computers. They’re making it much, much worse. “We take from our brains so much power and give it to machines,” he says. “It’s unprecedented. Likewise the incredible amount of imagery we’re producing and the fact so much is virtual. We are building a sort of narcissistic image of ourselves through social media that means we perceive people as potential angels. There’s an increasing self-righteousness, and a great moral expectation on human beings I don’t think is realistic. Then there’s a backlash when we realise we can’t meet this ethical standard.
  • “I would love to be wrong, but I really believe that democracy and the internet are not compatible. New technology channels so much of our darkness and we are blind to it. And sometimes the accumulation and spreading of knowledge means people reach a new level of ignorance.”
  • Recently, he says, he has found himself in situations in which communication was impossible. Where he was speaking to people who couldn’t think freely because they had been enslaved by ideologies fed to them by the web. Who believed themselves individuals while reciting mass rhetoric
  • “I really have the feeling that a self-assured civilisation such as ours is preparing our own destruction,” he says. “Even Europe at the beginning of the 20th century, this incredible whirlwind of creativity and positivity, was already longing for its own demise.”
  • “I’ve never been called a white man until recently,” he says. “But now I’m a white guy from eastern Europe who is a Jew. And so I should only speak about such people.
  • “This is fractioning humanity – and it’s actually reverse racism. It works as racism, but cloaks itself in the beautiful, beautiful dress of tolerance. And that’s extremely dangerous.”
Javier E

How 'The Good Place' Goes Beyond 'The Trolley Problem' - The Atlantic - 1 views

www.theatlantic.com/...543393

philosophy ethics tv comedy psychology education

shared by Javier E on 22 Oct 17 - No Cached
  • A sitcom may seem like an unlikely vehicle for serious discussions about moral philosophy, which viewers might expect to find in medical and legal dramas (albeit in less literal, didactic forms). But the subject and medium are surprisingly compatible. A comedy can broach otherwise tedious-sounding ideas with levity and self-awareness, and has more leeway to use contrived or exaggerated scenarios to bring concepts to life
  • bringing digestible ethics lessons to the masses can be seen as a moral act, ensuring that those who don’t spend hours poring over Kant and Judith Jarvis Thomson are also privy to what’s gained from understanding how people think.
  • The Good Place’s focus on ethics wouldn’t mean as much if it weren’t also remarkable in other ways—the performances, the top-notch writing, the wordplay and pun-laden jokes, the willingness to formally experiment with the sitcom genre.
  • ...1 more annotation...
  • “While we’re discussing the issues that I want to discuss, I also know that I have a responsibility to the audience to tell a story. The goal is not to change the world; the goal of this is to make a high-quality, entertaining show that has good-quality acting.” On that front, Season 2 has certainly succeeded
Javier E

Amazon US customers have one week to opt out of mass wireless sharing | Amazon | The Gu... - 1 views

www.theguardian.com/...t-out-of-mass-wireless-sharing

shared by Javier E on 03 Jun 21 - No Cached
  • Amazon customers have one week to opt out of a plan that would turn every Echo speaker and Ring security camera in the US into a shared wireless network, as part of the company’s plan to fix connection problems for its smart home devices.
  • The proposal, called Amazon Sidewalk, involves the company’s devices being used as a springboard to build city-wide “mesh networks” that help simplify the process of setting up new devices, keep them online even if they’re out of range of home wifi, and extend the range of tracking devices such as those made by Tile.
  • The feature works by creating a low-bandwidth network using smart home devices such as Amazon Echoes and Ring security cameras. At its simplest, it means that a new Echo can set itself up using a neighbour’s wifi, or a security camera can continue to send motion alerts even if its connection to the internet is disrupted, by piggybacking on the connection of another camera across the street.
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  • “In addition to capturing everyone’s shopping habits (from amazon.com) and their internet activity (as AWS is one of the most dominant web hosting services) … now they are also effectively becoming a global ISP with a flick of a switch, all without even having to lay a single foot of fiber”
  • Amazon is not the first company to look to create such a network. Apple has taken a similar approach with the company’s range of AirTag item trackers, which can connect to the internet through any compatible iPhone they come into contact with, not simply their owner’s.
cvanderloo

Why 1.2 billion people in China share the same 100 surnames - CNN - 0 views

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

China surnames dialects knowledge science language

shared by cvanderloo on 17 Jan 21 - No Cached
  • five most common surnames in China -- shared by more than 433 million people, or 30% of the population
  • With 1.37 billion citizens, China has the world's largest population, but has one of the smallest surname pools. Only about 6,000 surnames are in use, according to the Ministry of Public Security. And the vast majority of the population -- almost 86% -- share just 100 of those surnames.
  • To put that in perspective, the United States -- with less than a quarter of China's population -- reported 6.3 million surnames in its 2010 census
  • ...12 more annotations...
  • It also has to do with language; you can't just add a random stroke to a Chinese character and create a new surname, the way you can add a letter to an English name.
    • cvanderloo
      cvanderloo on 17 Jan 21
       
      Language!
  • people with rare characters in their names, which aren't compatible with existing computer systems, can get left behind -- pushing many to change their names for the sake of convenience, even if it means abandoning centuries of heritage and language.
  • China's history, full of migration, political turmoil and warfare, meant people's names were often in flux -- which is partly why many have since vanished.
  • People sometimes changed their names for convenience, too -- for instance, simplifying complex characters by adopting similar-sounding ones with fewer strokes. Other times they did it out of superstition, abandoning a name believed to bring ill fortune, said Chen, the associate professor.
  • surnames are lost or die out over time with each new generation as women take on their husbands' surnames.
  • With China roaring into the digital age, nearly everything -- from making appointments to buying train tickets -- has moved online. That meant a world of trouble if you happened to have a rare character in your name, that might not be in the database.
  • China's digitized ID cards made the problem even more pressing. The first generation of these cards allowed people to hand-write their names on -- but the second-generation cards, launched in 2004 and dubbed "smart cards" for their digital features, exclusively used computer-printed text.
    • cvanderloo
      cvanderloo on 17 Jan 21
       
      Reminds me of requiring people in Guatemala to fill out a form in Spanish even though half of the population doesn't speak spanish.
  • Another factor exacerbating the increasing commonness of Chinese names is the government's efforts to standardize and regulate the language.
  • Various dialects of Mandarin are spoken between the provinces, with some so different that speakers are unintelligible to each other.
    • cvanderloo
      cvanderloo on 17 Jan 21
       
      Dialects vs languages and the bariors they form
  • To try to address this, experts have increased the database from 32,000 characters to 70,000 characters, according to the government. They're still working to expand it to include more than 90,000 character
  • This struggle, and the cost of adapting to the modern age, was exemplified in a village in the eastern Shandong province in the late 2000s. Many villagers shared the ancestral name "Shan" -- but when they began applying for the digitized ID cards, local officials advised them to change their surnames to "Xian," a similar-sounding but more common character, according to state-owned news service CNTV.
  • In the end, more than 200 villagers were forced to change their surnames, a source of sorrow for many.
caelengrubb

February 2016: 400 Years Ago the Catholic Church Prohibited Copernicanism | Origins: Cu... - 0 views

origins.osu.edu/...hurch-prohibited-copernicanism

shared by caelengrubb on 17 Jan 21 - No Cached
  • In February-March 1616, the Catholic Church issued a prohibition against the Copernican theory of the earth’s motion.
  • This led later (1633) to the Inquisition trial and condemnation of Galileo Galilei (1564-1642) as a suspected heretic, which generated a controversy that continues to our day.
  • In 1543, Polish astronomer Nicolaus Copernicus (1473-1543) published On the Revolutions of the Heavenly Spheres. This book elaborated the (geokinetic and heliocentric) idea that the earth rotates daily on its own axis and revolves yearly around the sun
  • ...17 more annotations...
  • Since antiquity, this idea had been considered but rejected in favor of the traditional (geostatic and geocentric) thesis that the earth stands still at the center of the universe.
  • The objections to the geokinetic and heliocentric idea involved astronomical observations, the physics of motion, biblical passages, and epistemological principles (e.g., the reliability of human senses, which reveal a stationary earth)
  • The Inquisition launched an investigation. Galileo’s writings were evaluated and other witnesses interrogated. The charges against Galileo were unsubstantiated. However, the officials started worrying about the status of heliocentrism and consulted a committee of experts.
  • These discoveries did not conclusively prove Copernicanism, but provided new evidence in its favor and refutations of some old objections.
  • Galileo became more explicit in his pursuit of heliocentrism, and this soon got him into trouble.
  • In February-March 1615, one Dominican friar filed a written complaint against him, and another one testified in person in front of the Roman Inquisition. They accused Galileo of heresy, for believing in the earth’s motion, which contradicted Scripture, e.g., the miracle in Joshua 10:12-13.
  • Copernicus did not really refute these objections, but he elaborated a novel and important astronomical argument. Thus, Copernicanism attracted few followers. At first, Galileo himself was not one of them, although he was interested because his new physics enabled him to answer the mechanical objections.
  • On February 24, 1616, the consultants unanimously reported the assessment that heliocentrism was philosophically (i.e., scientifically) false and theologically heretical or at least erroneous.
  • The following day, the Inquisition, presided by Pope Paul V, considered the case. Although it did not endorse the heresy recommendation, it accepted the judgments of scientific falsity and theological error, and decided to prohibit the theory.
  • the Church was going to declare the idea of the earth’s motion false and contrary to Scripture, and so this theory could not be held or defended. Galileo agreed to comply.
  • Without mentioning Galileo, it publicly declared the earth’s motion false and contrary to Scripture. It prohibited the reading of Copernicus’s Revolutions, and banned a book published in 1615 by Paolo Antonio Foscarini; he had argued that the earth’s motion was probably true, and certainly compatible with Scripture.
  • The 1616 condemnation of Copernicanism was bad enough for the relationship between science and religion, but the problems were compounded by Galileo’s trial 17 years later.
  • Galileo kept quiet until 1623, when a new pope was elected, Urban VIII, who was a great admirer of Galileo.
  • The Inquisition summoned him to Rome, and the trial proceedings lasted from April to June 1633. He was found guilty of suspected heresy, for defending the earth’s motion, and thus denying the authority of Scripture.
  • “Suspected heresy” was not as serious a religious crime as “formal heresy,” and so his punishment was not death by being burned at the stake, but rather house arrest and the banning of the Dialogue.
  • The Church’s condemnation of Copernicanism and Galileo became the iconic illustration of the problematic relationship between science and religion.
  • This controversy will probably not end any time soon. This may be seen from Pope Francis’s 2015 encyclical Laudato Si’, with its focus on climate change. Whatever its merits, it could be criticized for having failed to learn, from the Galileo affair, the lesson that the Church should be wary of interfering in scientific matters.
katherineharron

Boris Johnson: UK Prime Minister tests positive for coronavirus - CNN - 0 views

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

shared by katherineharron on 28 Mar 20 - No Cached
  • Johnson announced his diagnosis in a remarkable video posted on social media, in which he said he would continue to lead the UK government's efforts from self-isolation in an apartment in Downing Street. Minutes later, his secretary of state for health, Matt Hancock, also said he had the virus and would work from home.
  • On Thursday evening, after displaying symptoms but before learning the result of his test, Johnson appeared outside 10 Downing Street with his chief finance minister, Rishi Sunak, taking part in a national moment of appreciation for the UK's health service workers. A Downing Street spokesperson said the pair were careful to remain at a safe distance.
  • "Over the last 24 hours I have developed mild symptoms and tested positive for coronavirus," Johnson said in his Friday Twitter post. "I am now self-isolating, but I will continue to lead the government's response via video-conference as we fight this virus. Together we will beat this."
  • ...1 more annotation...
  • Whitty, who has appeared alongside Johnson at many of the daily press conferences held at Downing Street in the past two weeks, said he would spend the next week at home. "After experiencing symptoms compatible with COVID-19 last night, in line with the guidance, I will be self-isolating at home for the next seven days. I will be continuing to advise the Government on the medical response to Coronavirus, supported by my deputies," Whitty wrote on his Twitter page.
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