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Conservative Delusions About Inflation - NYTimes.com - 0 views

  • the stark partisan divide over issues that should be simply factual, like whether the planet is warming or evolution happened.
  • The problem, in other words, isn’t ignorance; it’s wishful thinking. Confronted with a conflict between evidence and what they want to believe for political and/or religious reasons, many people reject the evidence. And knowing more about the issues widens the divide, because the well informed have a clearer view of which evidence they need to reject to sustain their belief system.
  • In fact, hardly any of the people who predicted runaway inflation have acknowledged that they were wrong, and that the error suggests something amiss with their approach. Some have offered lame excuses; some, following in the footsteps of climate-change deniers, have gone down the conspiracy-theory rabbit hole, claiming that we really do have soaring inflation, but the government is lying about the numbers
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  • Above all, there were many dire warnings about the evils of “printing money.” For example, in May 2009 an editorial in The Wall Street Journal warned that both interest rates and inflation were set to surge “now that Congress and the Federal Reserve have flooded the world with dollars.” In 2010 a virtual Who’s Who of conservative economists and pundits sent an open letter to Ben Bernanke warning that his policies risked “currency debasement and inflation.”
  • Although the Fed continued on its expansionary course — its balance sheet has grown to more than $4 trillion, up fivefold since the start of the crisis — inflation stayed low. For the most part, the funds the Fed injected into the economy simply piled up either in bank reserves or in cash holdings by individuals — which was exactly what economists on the other side of the divide had predicted would happen.
  • the similar state of affairs when it comes to economics, monetary economics in particular.
  • Mainly, though, the currency-debasement crowd just keeps repeating the same lines, ignoring its utter failure in prognostication.
  • Isn’t the question of how to manage the money supply a technical issue, not a matter of theological doctrine?
  • Well, it turns out that money is indeed a kind of theological issue. Many on the right are hostile to any kind of government activism, seeing it as the thin edge of the wedge — if you concede that the Fed can sometimes help the economy by creating “fiat money,” the next thing you know liberals will confiscate your wealth and give it to the 47 percent.
  • if you look at the internal dynamics of the Republican Party, it’s obvious that the currency-debasement, return-to-gold faction has been gaining strength even as its predictions keep failing.
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My Mom Believes In QAnon. I've Been Trying To Get Her Out. - 0 views

  • An early adopter of the QAnon mass delusion, on board since 2018, she held firm to the claim that a Satan-worshipping cabal of child sex traffickers controlled the world and the only person standing in their way was Trump. She saw him not merely as a politician but a savior, and she expressed her devotion in stark terms.
  • “The prophets have said Trump is anointed,” she texted me once. “God is using him to finally end the evil doings of the cabal which has hurt humanity all these centuries… We are in a war between good & evil.”
  • By 2020, I’d pretty much given up on swaying my mom away from her preferred presidential candidate. We’d spent many hours arguing over basic facts I considered indisputable. Any information I cited to prove Trump’s cruelty, she cut down with a corresponding counterattack. My links to credible news sources disintegrated against a wall of outlets like One America News Network, Breitbart, and Before It’s News. Any cracks I could find in her positions were instantly undermined by the inconvenient fact that I was, in her words, a member of “the liberal media,” a brainwashed acolyte of the sprawling conspiracy trying to take down her heroic leader.
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  • The irony gnawed at me: My entire vocation as an investigative reporter was predicated on being able to reveal truths, and yet I could not even rustle up the evidence to convince my own mother that our 45th president was not, in fact, the hero she believed him to be. Or, for that matter, that John F. Kennedy Jr. was dead. Or that Tom Hanks had not been executed for drinking the blood of children.
  • The theories spun from Q’s messages seemed much easier to disprove. Oprah Winfrey couldn’t have been detained during a wave of deep state arrests because we could still see her conducting live interviews on television. Trump’s 4th of July speech at Mount Rushmore came to an end without John F. Kennedy Jr. revealing he was alive and stepping in as the president’s new running mate. The widespread blackouts that her Patriot friend’s “source from the Pentagon” had warned about failed to materialize. And I could testify firsthand that the CIA had no control over my newsroom’s editorial decisions.
  • “I believe the Holy Spirit led me to the QAnons to discover the truth which is being suppressed,” she texted me. “Otherwise, how would I be able to know the truth if the lamestream media suppresses the truth?”
  • Through the years, I’d battled against conspiracy theories my mom threw at me that were far more formidable than QAnon. I’d been stumped when she asked me to prove that Beyoncé wasn’t an Illuminati member, dumbfounded when research studies I sent her weren’t enough to reach an agreement on vaccine efficacy, and too worn down to say anything more than “that’s not true” when confronted with false allegations of murders committed by prominent politicians.
  • Eventually, I accepted the impasse. It didn’t seem healthy that every conversation we had would devolve into a circuitous debate about which one of us was on the side of the bad guys. So I tried to pick my battles.
  • But what I had dismissed as damaging inconsistencies turned out to be the core strength of the belief system: It was alive, flexible, sprouting more questions than answers, more clues to study, an investigation playing out in real time, with the fate of the world at stake.
  • With no overlap between our filters of reality, I was at a loss for any facts that would actually stick.
  • Meanwhile, she wondered where she’d gone wrong with me
  • She regretted not taking politics more seriously when I was younger. I’d grown up blinkered by American privilege, trained to ignore the dirty machinations securing my comforts. My mom had shed that luxury long ago.
  • The year my mom began falling down QAnon rabbit holes, I turned the age she was when she first arrived in the States. By then, I was no longer sure that America was worth the cost of her migration. When the real estate market collapsed under the weight of Wall Street speculation, she had to sell our house at a steep loss to avoid foreclosure and her budding career as a realtor evaporated. Her near–minimum wage jobs weren’t enough to cover her bills, so her credit card debts rose. She delayed retirement plans because she saw no path to breaking even anytime soon, though she was hopeful that a turnaround was on the horizon. Through the setbacks and detours, she drifted into the arms of the people and beliefs I held most responsible for her troubles.
  • With a fervor I knew was futile, I’d tell my mom she was missing the real conspiracy: The powerful people shaping policy to benefit their own interests, to maintain wealth and white predominance, through tax cuts and voter suppression, were commandeering her support solely by catering to her stance on the one issue she cared most about.
  • The voice my mom trusted most now was Trump’s. Our disagreements were no longer ideological to her but part of a celestial conflict.
  • “I love you but you have to be on the side of good,” she texted me. “Im sad cuz u have become part of the deep state. May God have mercy on you...I pray you will see the truth of the evil agenda and be on the side of Trump.”
  • She likened her fellow Patriots to the early Christians who spread the word of Jesus at the risk of persecution. She often sent me a meme with a caption about “ordinary people who spent countless hours researching, debating, meditating and praying” for the truth to be revealed to them. “Although they were mocked, dismissed and cast off, they knew their souls had agreed long ago to do this work.”
  • Last summer, as my mom marched in a pink MAGA hat amid maskless crowds, and armed extremists stalked racial justice protests, and a disputed election loomed like a time bomb, I entertained my darkest thoughts about the fate of our country. Was there any hope in a democracy without a shared set of basic facts? Had my elders fled one authoritarian regime only for their children to face another? Amid the gloom, I found only a single morsel of solace: My mom was as hopeful as she’d ever been.
  • I wish I could offer some evidence showing that the gulf between us might be narrowing, that my love, persistence, and collection of facts might be enough to draw her back into a reality we share, and that when our wager about the storm comes due in a few months, she’ll realize that the voices she trusts have been lying to her. But I don’t think that will happen
  • What can I do but try to limit the damage? Send my mom movie recommendations to occupy the free time she instead spends on conspiracy research. Shift our conversations to the common ground of cooking recipes and family gossip. Raise objections when her beliefs nudge her toward dangerous decisions.
  • I now understand our debates as marks of the very bond I thought was disintegrating. No matter how far she believes I’ve fallen into the deep state, how hard I fight for the forces of evil, how imminent the grand plan’s rapture, my mom will be there on the other side of the line putting in a good word for me with the angels and saints, trying to save me from damnation. And those are the two realities we live in. ●
  • understand
  • now understand our debates as marks of the very bond I thought was disintegrating. No matter how far she believes I’ve fallen into the deep state, how hard I fight for the forces of evil, how imminent the grand plan’s rapture, my mom will be there on the other side of the line putting in a good word for me with the angels and saints, trying to save me from damnation. And those are the two realities we live in. ●
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Can Political Theology Save Secularism? | Religion & Politics - 0 views

  • 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.
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Ted Cruz and Bernie Sanders are authentically wrong - The Washington Post - 0 views

  • Both candidates have whipped up voter passions by offering ideologically comforting — and strikingly similar — narratives promising political revolution. Both would fail to achieve such a momentous national transformation because popular opinion and the country’s system of checks and balances would get in the way.
  • This is partially because both candidates are telling bits of their parties’ bases what they want to hear. But another reason is that they have the “credibility” that comes from spending years angering “establishment” politicians — that is, people who have been sullied by having to govern in the real world of constraints and tradeoffs.
  • Cruz and his acolytes blame corruption or weakness for the failure of Republican leaders to make good on the conservative agenda — rather than the fact that those leaders had to govern a country that is not as conservative as they are and that faces challenges that lack pat solutions.
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  • But political puritans such as Cruz and Sanders tend to make policy the way they explain the world — with unwarranted, clumsy simplicity.
  • Authentically believing that the whole country secretly agrees with your agenda and will join you on the barricades is not a virtue, it is a fantasy. Sincerely proposing poorly thought-out policy does not change the fact that it is poorly thought-out policy.
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Donald Trump's War on Science - The New Yorker - 0 views

  • In a 1946 essay, George Orwell wrote that “to see what is in front of one’s nose needs a constant struggle.” It’s not just that we’re easily misled. It’s that, by “impudently twisting the facts,” we can convince ourselves of “things which we know to be untrue.” A whole society, he wrote, can deceive itself “for an indefinite time,” and the only check on that mass delusion is that “sooner or later a false belief bumps up against solid reality.” Science is one source of that solid reality. The Trump Administration seems determined to keep it at bay, and the consequences for society and the environment will be profound.
  • It is everyone who is concerned about our freedom, health, welfare, and security as a nation—and everyone who is concerned about the planetary legacy we leave for our children.
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Sleight of the 'Invisible Hand' - NYTimes.com - 1 views

  • The wealthy, says Smith, spend their days establishing an “economy of greatness,” one founded on “luxury and caprice” and fueled by “the gratification of their own vain and insatiable desires.” Any broader benefit that accrues from their striving is not the consequence of foresight or benevolence, but “in spite of their natural selfishness and rapacity.” They don’t do good, they are led to it.
  • Smith described this state of affairs as “the obvious and simple system of natural liberty,” and he knew that it made for the revolutionary implication of his work. It shifted the way we thought about the relationship between government action and economic growth, making less means more the rebuttable presumption of policy proposals.
  • What it did not do, however, was void any proposal outright, much less prove that all government activity was counterproductive. Smith held that the sovereign had a role supporting education, building infrastructure and public institutions, and providing security from foreign and domestic threats — initiatives that should be paid for, in part, by a progressive tax code and duties on luxury goods. He even believed the government had a “duty” to protect citizens from “oppression,” the inevitable tendency of the strong to take advantage of the ignorance and necessity of the weak.
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  • In other words, the invisible hand did not solve the problem of politics by making politics altogether unnecessary. “We don’t think government can solve all our problems,” President Obama said in his convention address, “But we don’t think that government is the source of all our problems.” Smith would have appreciated this formulation. For him, whether government should get out of the way in any given matter, economic or otherwise, was a question for considered judgment abetted by scientific inquiry.
  • politics is a practical venture, and Smith distrusted those statesmen who confused their work with an exercise in speculative philosophy. Their proposals should be judged not by the delusive lights of the imagination, but by the metrics of science and experience, what President Obama described in the first presidential debate as “math, common sense and our history.”
  • John Paul Rollert teaches business ethics at the University of Chicago Booth School of Business and leadership at the Harvard Extension School.  He is the author of a recent paper on President Obama’s “Empathy Standard” for the Yale Law Journal Online.
  • Adam Smith, analytic philosophy, economics, Elections 2012
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    "Adam Smith, analytic philosophy, economics"
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History News Network | History Gets Into Bed with Psychology, and It's a Happy Match - 0 views

  • The fact that many of our self-protective delusions are built into the way the brain works is no justification for not trying to override them. Knowing how dissonance works helps us identify our own inclinations to perpetuate errors -- and protect ourselves from those who can’t. Or won’t.Related LinksWhat Historians Can Learn from the Social Sciences and Sciences /* * * CONFIGURATION VARIABLES: EDIT BEFORE PASTING INTO YOUR WEBPAGE * * */ var disqus_shortname = 'hnndev'; // required: replace example with your forum shortname /* * * DON'T EDIT BELOW THIS LINE * * */ (function() { var dsq = document.createElement('script'); dsq.type = 'text/javascript'; dsq.async = true; dsq.src = '//' + disqus_shortname + '.disqus.com/embed.js'; (document.getElementsByTagName('head')[0] || document.getElementsByTagName('body')[0]).appendChild(dsq); })(); Please enable JavaScript to view the comments powered by Disqus. News Breaking News Historians DC Breaking News Historians DC ‘Scottsboro Boys’ pardoned in Alabama ‘November 22, 1963’ U-Boat discovered off the coast of Indonesia Vatican publicly unveils bone fragments said to belong to St. Peter Pictured: the 'real site' of the Hanging Gardens of Babylon Historian: Taiwan can use WWII legacy to improve standing with China 'I Take Long Walks': The Emotional Lives of Holocaust Scholars Chinese historian: Xi Jinping a master of "neo-authoritarianism" History Comes to Life With Tweets From Past Celtic Paths, Illuminated by a Sundial try{for(var lastpass_iter=0; lastpass_iter < document.forms.length; lastpass_iter++){ var lastpass_f = document.forms[lastpass_iter]; if(typeof(lastpass_f.lpsubmitorig2)=="undefined"){ lastpass_f.lpsubmitorig2 = lastpass_f.submit; lastpass_f.submit = function(){ var form=this; var customEvent = document.createEvent("Event"); customEvent.initEvent("lpCustomEvent", true, true); var d = document.getElementById("hiddenlpsubmitdiv"); for(var i = 0; i < document.forms.length; i++){ if(document.forms[i]==form){ d.innerText=i; } } d.dispatchEvent(customEvent); form.lpsubmitorig2(); } } }}catch(e){}
  • at last, history has gotten into bed with psychological science, and it’s a happy match. History gives us the data of, in Barbara Tuchman’s splendid words, our march of folly -- repeated examples of human beings unable and unwilling to learn from mistakes, let alone to admit them. Cognitive science shows us why
  • Our brains, which have allowed us to travel into outer space, have a whole bunch of design flaws, which is why we have so much breathtaking bumbling here on Earth.
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  • Of the many built-in biases in human thought, three have perhaps the greatest consequences for our own history and that of nations: the belief that we see things as they really are, rather than as we wish them to be; the belief that we are better, kinder, smarter, and more ethical than average; and the confirmation bias, which sees to it that we notice, remember, and accept information that confirms our beliefs -- and overlook, forget, and discount information that disconfirms our beliefs.
  • The great motivational theory that accommodates all of these biases is cognitive dissonance, developed by Leon Festinger in 1957 and further refined and transformed into a theory of self-justification by his student (and later my coauthor and friend) Elliot Aronson. The need to reduce dissonance is the key mechanism that underlies the reluctance to be wrong, to change our minds, to admit serious mistakes, and to be unwilling to accept unwelcome information
  • The greater the dissonance between who we are and the mistake we made or the cruelty we committed, the greater the need to justify the mistake, the crime, the villainy, instead of admitting and rectifying it
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The Dangers of Pseudoscience - NYTimes.com - 0 views

  • the “demarcation problem,” the issue of what separates good science from bad science and pseudoscience (and everything in between). The problem is relevant for at least three reasons.
  • The first is philosophical: Demarcation is crucial to our pursuit of knowledge; its issues go to the core of debates on epistemology and of the nature of truth and discovery.
  • The second reason is civic: our society spends billions of tax dollars on scientific research, so it is important that we also have a good grasp of what constitutes money well spent in this regard.
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  • Third, as an ethical matter, pseudoscience is not — contrary to popular belief — merely a harmless pastime of the gullible; it often threatens people’s welfare,
  • It is precisely in the area of medical treatments that the science-pseudoscience divide is most critical, and where the role of philosophers in clarifying things may be most relevant.
  • some traditional Chinese remedies (like drinking fresh turtle blood to alleviate cold symptoms) may in fact work
  • There is no question that some folk remedies do work. The active ingredient of aspirin, for example, is derived from willow bark, which had been known to have beneficial effects since the time of Hippocrates. There is also no mystery about how this happens: people have more or less randomly tried solutions to their health problems for millennia, sometimes stumbling upon something useful
  • What makes the use of aspirin “scientific,” however, is that we have validated its effectiveness through properly controlled trials, isolated the active ingredient, and understood the biochemical pathways through which it has its effects
  • In terms of empirical results, there are strong indications that acupuncture is effective for reducing chronic pain and nausea, but sham therapy, where needles are applied at random places, or are not even pierced through the skin, turn out to be equally effective (see for instance this recent study on the effect of acupuncture on post-chemotherapy chronic fatigue), thus seriously undermining talk of meridians and Qi lines
  • Asma at one point compares the current inaccessibility of Qi energy to the previous (until this year) inaccessibility of the famous Higgs boson,
  • But the analogy does not hold. The existence of the Higgs had been predicted on the basis of a very successful physical theory known as the Standard Model. This theory is not only exceedingly mathematically sophisticated, but it has been verified experimentally over and over again. The notion of Qi, again, is not really a theory in any meaningful sense of the word. It is just an evocative word to label a mysterious force
  • Philosophers of science have long recognized that there is nothing wrong with positing unobservable entities per se, it’s a question of what work such entities actually do within a given theoretical-empirical framework. Qi and meridians don’t seem to do any, and that doesn’t seem to bother supporters and practitioners of Chinese medicine. But it ought to.
  • what’s the harm in believing in Qi and related notions, if in fact the proposed remedies seem to help?
  • we can incorporate whatever serendipitous discoveries from folk medicine into modern scientific practice, as in the case of the willow bark turned aspirin. In this sense, there is no such thing as “alternative” medicine, there’s only stuff that works and stuff that doesn’t.
  • Second, if we are positing Qi and similar concepts, we are attempting to provide explanations for why some things work and others don’t. If these explanations are wrong, or unfounded as in the case of vacuous concepts like Qi, then we ought to correct or abandon them.
  • pseudo-medical treatments often do not work, or are even positively harmful. If you take folk herbal “remedies,” for instance, while your body is fighting a serious infection, you may suffer severe, even fatal, consequences.
  • Indulging in a bit of pseudoscience in some instances may be relatively innocuous, but the problem is that doing so lowers your defenses against more dangerous delusions that are based on similar confusions and fallacies. For instance, you may expose yourself and your loved ones to harm because your pseudoscientific proclivities lead you to accept notions that have been scientifically disproved, like the increasingly (and worryingly) popular idea that vaccines cause autism.
  • Philosophers nowadays recognize that there is no sharp line dividing sense from nonsense, and moreover that doctrines starting out in one camp may over time evolve into the other. For example, alchemy was a (somewhat) legitimate science in the times of Newton and Boyle, but it is now firmly pseudoscientific (movements in the opposite direction, from full-blown pseudoscience to genuine science, are notably rare).
  • The verdict by philosopher Larry Laudan, echoed by Asma, that the demarcation problem is dead and buried, is not shared by most contemporary philosophers who have studied the subject.
  • the criterion of falsifiability, for example, is still a useful benchmark for distinguishing science and pseudoscience, as a first approximation. Asma’s own counterexample inadvertently shows this: the “cleverness” of astrologers in cherry-picking what counts as a confirmation of their theory, is hardly a problem for the criterion of falsifiability, but rather a nice illustration of Popper’s basic insight: the bad habit of creative fudging and finagling with empirical data ultimately makes a theory impervious to refutation. And all pseudoscientists do it, from parapsychologists to creationists and 9/11 Truthers.
  • The borderlines between genuine science and pseudoscience may be fuzzy, but this should be even more of a call for careful distinctions, based on systematic facts and sound reasoning. To try a modicum of turtle blood here and a little aspirin there is not the hallmark of wisdom and even-mindedness. It is a dangerous gateway to superstition and irrationality.
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Notes Towards a Philosophy of Sleep | Issue 91 | Philosophy Now - 0 views

  • Meeting Christopher after a long interval reminded me of his excellent book Living Philosophy: Reflections on Life, Meaning and Morality (2001). The volume includes a fascinating essay entitled ‘The Need to Sleep’, where he notes that philosophers have not paid sufficient attention to this extraordinary phenomenon. Well, a decade on, this is the beginning of a response to Christopher’s wake-up call.
  • If I told you that I had a neurological disease which meant that for eight or more hours a day I lost control of my faculties, bade farewell to the outside world, and was subject to complex hallucinations and delusions – such as being chased by a grizzly bear at Stockport Railway Station – you would think I was in a pretty bad way.
  • Of course, sleep is not a disease at all, but the condition of daily (nightly) life for the vast majority of us. The fact that we accept without surprise the need for a prolonged black-out as part of our daily life highlights our tendency to take for granted anything about our condition that is universal.
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  • Honest philosophers know they cannot complain about casting their philosophical pearls before drowsy swine, because they, too, have fallen asleep over the works of philosophers greater than themselves.
  • Not only is sleep a reminder of our ultimate helplessness, or even of how circumscribed a place thought sometimes plays in our lives, there is also the fear of contagion, as if talking about sleep might induce it – just as this reference to yawning will get at least 50% of you yawning in the next 15 minutes. (It’s a fact, honest!)
  • Since all animals sleep, we assume it has a biological purpose. The trouble is, we don’t know what that purpose is. There are many theories – energy conservation, growth promotion, immobilisation during hours of darkness when it might be dangerous to be out and about, consolidation of memories – but they are all open to serious objections.
  • Dreams, of course, have figured more significantly in philosophy. Being a mode of consciousness – prompting Aristotle to say that “the soul makes assertions in sleep” (On Dreams 458b) – dreams seem one step up from the mere putting out of zzzs.
  • they place a philosophically interesting question mark against our confidence in the nature of the world we appear to share with others.
  • Naturally, dreams preoccupied him as much as the daily resurrection of the self. He suggested that dreams might be an attempt to make sense of the body’s passage from sleep to wakefulness.
  • nothing is more sleep-inducing than the egocentric tales of someone else’s solipsistic dreams. We long to hear that magic phrase “And then I woke up.”
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What dreams may come: End of life dreams may be comforting -- ScienceDaily - 1 views

  • end-of-life dreams and visions (ELDVs) are an intrinsic and comforting part of the dying process
  • "the most common dreams and visions were of deceased relatives or friends." Dreams and visions about the deceased were "significantly more comforting" to patients than other kinds of ELDVs, and became more frequent as the person approached death
  • characterized by a consistent pattern of realism and emotional significance
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  • If they are seen as delusions or hallucinations, they are treated as problems to be controlled
  • During a delirium state, the person has lost their connection to reality and ability to communicate rationally. Delirium is distressing and dangerous, and must be treated medically. In contrast, our study shows that ELDVs are typically comforting, realistic, and often very meaningful, highlighting a critical difference.
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'Brain training' app may improve memory, daily functioning of people with schizophrenia... - 0 views

  • A 'brain training' iPad game developed and tested by researchers at the University of Cambridge may improve the memory of patients with schizophrenia
  • Schizophrenia is a long-term mental health condition that causes a range of psychological symptoms, ranging from changes in behaviour through to hallucinations and delusions
  • patients are still left with debilitating cognitive impairments, including in their memory
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  • increasing evidence that computer-assisted training and rehabilitation can help people with schizophrenia overcome some of their symptoms
  • Schizophrenia is estimated to cost £13.1 billion per year in total in the UK, so even small improvements in cognitive functions could help patients make the transition to independent living
  • The game, Wizard, was the result of a nine-month collaboration between psychologists, neuroscientists, a professional game-developer and people with schizophrenia
  • The memory task was woven into a narrative in which the player was allowed to choose their own character and name; the game rewarded progress with additional in-game activities to provide the user with a sense of progression independent of the cognitive training process
  • Participants in the training group played the memory game for a total of eight hours over a four-week period; participants in the control group continued their treatment as usual. At the end of the four weeks, the researchers tested all participants' episodic memory using the Cambridge Neuropsychological Test Automated Battery (CANTAB) PAL, as well as their level of enjoyment and motivation, and their score on the Global Assessment of Functioning (GAF) scale
  • patients who had played the memory game made significantly fewer errors and needed significantly fewer attempts to remember the location of different patterns in the CANTAB PAL test relative to the control group. In addition, patients in the cognitive training group saw an increase in their score on the GAF scale
  • Because the game is interesting, even those patients with a general lack of motivation are spurred on to continue the training
  • used in conjunction with medication and current psychological therapies, this could help people with schizophrenia minimise the impact of their illness on everyday life
  • It is not clear exactly how the apps also improved the patients' daily functioning, but the researchers suggest it may be because improvements in memory had a direct impact on global functions or that the cognitive training may have had an indirect impact on functionality by improving general motivation and restoring self-esteem
  • This new app will allow the Wizard memory game to become widely available, inexpensively. State-of-the-art neuroscience at the University of Cambridge, combined with the innovative approach at Peak, will help bring the games industry to a new level and promote the benefits of cognitive enhancement
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ROUGH TYPE | Nicholas Carr's blog - 0 views

  • The smartphone has become a repository of the self, recording and dispensing the words, sounds and images that define what we think, what we experience and who we are. In a 2015&nbsp;Gallup&nbsp;survey, more than half of iPhone owners said that they couldn’t imagine life without the device.
  • So what happens to our minds when we allow a single tool such dominion over our perception and cognition?
  • Not only do our phones shape our thoughts in deep and complicated ways, but the effects persist even when we aren’t using the devices. As the brain grows dependent on the technology, the research suggests, the intellect weakens.
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  • he&nbsp;has seen mounting evidence that using a smartphone, or even hearing one ring or vibrate, produces a welter of distractions that makes it harder to concentrate on a difficult problem or job.&nbsp;The division of attention impedes reasoning and performance.
  • Another 2015 study, appearing in the Journal of Computer-Mediated Communication, showed that when people hear their phone ring but are unable to answer it, their blood pressure spikes, their pulse quickens, and their problem-solving skills decline.
  • The researchers recruited 520&nbsp;undergraduates&nbsp;at UCSD and gave them two standard tests of intellectual acuity. One test gauged “available working-memory capacity,” a measure of how fully a person’s mind can focus on a particular task. The second assessed “fluid intelligence,” a person’s ability to interpret and solve an unfamiliar problem. The only variable in the experiment was the location of the subjects’ smartphones. Some of the students were asked to place their phones in front of them on their desks; others were told to stow their phones in their pockets or handbags; still others were required to leave their phones in a different room.
  • In both tests, the subjects whose phones were in view posted the worst scores, while those who left their phones in a different room did the best. The students who kept their phones in their pockets or bags came out in the middle. As the phone’s proximity increased, brainpower decreased.
  • In subsequent interviews, nearly all the participants said that their phones hadn’t been a distraction—that they hadn’t even thought about the devices during the experiment. They remained oblivious even as the phones disrupted their focus and thinking.
  • In a 2013 study conducted at the University of Essex in England, 142 participants were divided into pairs and asked to converse in private for ten minutes. Half talked with a phone in the room, half without a phone present. The subjects were then given tests of affinity, trust and empathy. “The mere presence of mobile phones,”&nbsp;the researchers reported in the Journal of Social and Personal Relationships, “inhibited the development of interpersonal closeness and trust” and diminished “the extent to which individuals felt empathy and understanding from their partners.”
  • the “integration of smartphones into daily life” appears to&nbsp;cause a “brain drain” that can&nbsp;diminish such vital mental skills as “learning, logical reasoning, abstract thought, problem solving, and creativity.”
  • &nbsp;Smartphones have become so entangled with our existence that, even when we’re not peering or pawing at them, they tug at our attention, diverting precious cognitive resources. Just suppressing the desire to check our phone, which we do routinely and subconsciously throughout the day, can debilitate our thinking.
  • They found that students who didn’t bring their phones to the classroom scored a full letter-grade higher on a test of the material presented than those who brought their phones. It didn’t matter whether the students who had their phones used them or not: All of them scored equally poorly.
  • A study of nearly a hundred secondary schools in the U.K., published last year in the journal Labour Economics, found that when schools ban smartphones, students’ examination scores go up substantially, with the weakest students benefiting the most.
  • Social skills and relationships seem to suffer as well.
  • Because smartphones serve as constant reminders of all the friends we could be chatting with electronically, they&nbsp;pull at our minds when we’re talking with people in person, leaving our conversations shallower and less satisfying.
  • A&nbsp;second experiment&nbsp;conducted by the researchers produced&nbsp;similar&nbsp;results, while also revealing that the more heavily students relied on their phones in their everyday lives, the greater the cognitive penalty they suffered.
  • The evidence that our phones can get inside our heads so forcefully is unsettling. It suggests that our thoughts and feelings, far from being sequestered in our skulls, can be skewed by external forces we’re not even aware o
  • &nbsp;Scientists have long known that the brain is a monitoring system as well as a thinking system. Its attention is drawn toward any object that is new, intriguing or otherwise striking — that has, in the psychological jargon, “salience.”
  • even in the&nbsp;history&nbsp;of captivating media, the smartphone stands out. It is an attention magnet unlike any our minds have had to grapple with before. Because the phone is packed with so many forms of information and so many useful and entertaining functions, it acts as what Dr. Ward calls a “supernormal stimulus,” one that can “hijack” attention whenever it is part of our surroundings — and it is always part of our surroundings.
  • Imagine combining a mailbox, a newspaper, a TV, a radio, a photo album, a public library and a boisterous party attended by everyone you know, and then compressing them all into a single, small, radiant object. That is what a smartphone represents to us. No wonder we can’t take our minds off it.
  • The irony of the smartphone is that&nbsp;the qualities&nbsp;that make it so appealing to us — its constant connection to the net, its multiplicity of apps, its responsiveness, its portability — are the very ones that give it such sway over our minds.
  • Phone makers like Apple and&nbsp;Samsung&nbsp;and app writers like&nbsp;Facebook, Google and Snap design their products to consume as much of our attention as possible during every one of our waking hours
  • Social media apps were designed to exploit “a vulnerability in human psychology,” former Facebook president Sean Parker said in a recent interview. “[We]&nbsp;understood this consciously. And we did it anyway.”
  • A quarter-century ago, when we first started going online, we took it on faith that the web would make us smarter: More information would breed sharper thinking. We now know it’s not that simple.
  • As strange as it might seem, people’s knowledge and understanding may actually dwindle as gadgets grant them easier access to online data stores
  • In a seminal 2011 study published in Science, a team of researchers — led by the&nbsp;Columbia University&nbsp;psychologist&nbsp;Betsy Sparrow&nbsp;and including the late Harvard memory expert&nbsp;Daniel Wegner — had a group of volunteers read forty brief, factual statements (such as “The space shuttle Columbia disintegrated during re-entry over Texas in Feb. 2003”) and then type the statements into a computer. Half the people were told that the machine would save what they typed; half were told that the statements would be erased.
  • Afterward, the researchers asked the subjects to write down as many of the statements as they could remember. Those who believed that the facts had been recorded in the computer demonstrated much weaker recall than those who assumed the facts wouldn’t be stored. Anticipating that information would be readily available in digital form seemed to reduce the mental effort that people made to remember it
  • The researchers dubbed this phenomenon the “Google&nbsp;effect” and noted its broad implications: “Because search engines are continually available to us, we may often be in a state of not feeling we need to encode the information internally. When we need it, we will look it up.”
  • as the pioneering psychologist and philosopher William James said in an 1892 lecture, “the art of remembering is the art of thinking.”
  • Only by encoding information in our biological memory can we weave the rich intellectual associations that form the essence of personal knowledge and give rise to critical and conceptual thinking. No matter how much information swirls around us, the less well-stocked our memory, the less we have to think with.
  • As Dr. Wegner and Dr. Ward explained in a 2013 Scientific American article, when people call up information through their devices, they often end up suffering from delusions of intelligence. They feel as though “their&nbsp;own&nbsp;mental capacities” had generated the information, not their devices. “The advent of the ‘information age’ seems to have created a generation of people who feel they know more than ever before,” the scholars concluded, even though “they may know ever less about the world around them.”
  • That insight sheds light on society’s current gullibility crisis, in which&nbsp;people are all too quick to credit lies and half-truths spread through social media. If your phone has sapped your powers of discernment, you’ll believe anything it tells you.
  • Data, the novelist and critic&nbsp;Cynthia Ozick&nbsp;once wrote, is “memory without history.” Her observation points to the problem with allowing smartphones to commandeer our brains
  • When we constrict our capacity for reasoning and recall or transfer those skills to a gadget, we sacrifice our ability to turn information into knowledge. We get the data but lose the meaning
  • We need to give our minds more room to think.&nbsp;And that means putting&nbsp;some distance between ourselves and our phones.
  • Harvard Business School professor emerita Shoshana Zuboff argues in her new book that the Valley’s wealth and power are predicated on an insidious, essentially pathological form of private enterprise—what she calls “surveillance capitalism.” Pioneered by Google, perfected by Facebook, and now spreading throughout the economy, surveillance capitalism uses human life as its raw material. Our everyday experiences, distilled into data, have become a privately-owned business asset used to predict and mold our behavior, whether we’re shopping or socializing, working or voting.
  • By reengineering the economy and society to their own benefit, Google and Facebook are perverting capitalism in a way that undermines personal freedom and corrodes democracy.
  • Under the Fordist model of mass production and consumption that prevailed for much of the twentieth century, industrial capitalism achieved a relatively benign balance among the contending interests of business owners, workers, and consumers. Enlightened executives understood that good pay and decent working conditions would ensure a prosperous middle class eager to buy the goods and services their companies produced. It was the product itself — made by workers, sold by companies, bought by consumers — that tied the interests of capitalism’s participants together. Economic and social equilibrium was negotiated through the product.
  • By removing the tangible product from the center of commerce, surveillance capitalism upsets the equilibrium. Whenever we use free apps and online services, it’s often said, we become the products, our attention harvested and sold to advertisers
  • this truism gets it wrong. Surveillance capitalism’s real products, vaporous but immensely valuable, are predictions about our future behavior — what we’ll look at, where we’ll go, what we’ll buy, what opinions we’ll hold — that internet companies derive from our personal data and sell to businesses, political operatives, and other bidders.
  • Unlike financial derivatives, which they in some ways resemble, these new data derivatives draw their value, parasite-like, from human experience.To the Googles and Facebooks of the world, we are neither the customer nor the product. We are the source of what Silicon Valley technologists call “data exhaust” — the informational byproducts of online activity that become the inputs to prediction algorithms
  • internet companies operate in what Zuboff terms “extreme structural independence from people.” When databases displace goods as the engine of the economy, our own interests, as consumers but also as citizens, cease to be part of the negotiation. We are no longer one of the forces guiding the market’s invisible hand. We are the objects of surveillance and control.
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A Vote for Reason - NYTimes.com - 1 views

  • In Haidt’s view, the philosophers’ dream of reason isn’t just naïve, it is radically unfounded, the product of what he calls “the rationalist delusion.” As he puts it, “Anyone who values truth should stop worshiping reason
  • According to Haidt, not only are value judgments less often a product of rational deliberation than we’d like to think, that is how we are supposed to function. That it is how we are hardwired by evolution. In the neuroscientist Drew Westen’s words, the political brain is the emotional brain.
  • Indeed, reason sometimes seems simply beside the point. Consider some of Haidt’s own well-known research on “moral dumbfounding.”
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  • Haidt suggests that this means that whatever reasons they could come up with seem to be just along for the ride: it was their feelings doing the work of judgment.
  • The inability for people — in particular young college students like those in Haidt’s study — to be immediately articulate about why they’ve made an intuitive judgment doesn’t necessarily show that their judgment is the outcome of non-rational process, or even that they lack reasons for their view. Intuitions, moral or otherwise, can be the result of sources that can be rationally evaluated and calibrated.
  • Moreover, rational deliberation is not a switch to be thrown on or off. It is a process, and therefore many of its effects would have to be measured over time.
  • as other studies have suggested when people are given more time to reflect, they can change their beliefs to fit the evidence, even when those beliefs might be initially emotionally uncomfortable to them.
  • it seems downright likely that rational deliberation is going to be involved in the creation of new moral concepts — such as human rights. In short, to show that reasons have no role in value judgments, we would need to show that they have no role in changes in moral views over time.
  • Haidt takes from this a general lesson about the value of defending our views with reasons.&nbsp;Just as those who do the “right” thing are not really motivated by a desire for justice, those who defend their views with reasons are not “really” after the truth.
  • even if appeals to evidence are sometimes effective in changing our political values over time, that’s only because reasons themselves are aimed at manipulating others into agreeing with us, not uncovering the fact
  • Even if we could start seeing ourselves as giving reasons only to manipulate, it is unclear that we should.&nbsp; To see ourselves as Glauconians is to treat the exchange of reasons as a slow-moving, less effective version of the political correctness drug I mentioned at the outset. And we are right to recoil from that. It is a profoundly undemocratic idea.
  • To engage in democratic politics means seeing your fellow citizens as equal autonomous agents capable of making up their own minds. And that means that in a functioning democracy, we owe one another reasons for our political actions. And obviously these reasons can’t be “reasons” of force and manipulation,
  • Glauconians are marketers; persuasion is the game and truth is beside the point. But once we begin to see ourselves — and everyone else — in this way, we cease seeing one another as equal participants in the democratic enterprise. We are only pieces to be manipulated on the board.
  • to see one another as reason-givers doesn’t mean we must perceive one another as emotionless, unintuitive robots. It is consistent with the idea, rightly emphasized by Haidt, that much rapid-fire decision making comes from the gut. But it is also consistent with the idea that we can get better at spotting when the gut is leading us astray, even if the process is slower and more ponderous than we’d like
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What Does Quantum Physics Actually Tell Us About the World? - The New York Times - 2 views

  • The physics of atoms and their ever-smaller constituents and cousins is, as Adam Becker reminds us more than once in his new book, “What Is Real?,” “the most successful theory in all of science.” Its predictions are stunningly accurate, and its power to grasp the unseen ultramicroscopic world has brought us modern marvels.
  • But there is a problem: Quantum theory is, in a profound way, weird. It defies our common-sense intuition about what things are and what they can do.
  • Indeed, Heisenberg said that quantum particles “are not as real; they form a world of potentialities or possibilities rather than one of things or facts.”
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  • Before he died, Richard Feynman, who understood quantum theory as well as anyone, said, “I still get nervous with it...I cannot define the real problem, therefore I suspect there’s no real problem, but I’m not sure there’s no real problem.” The problem is not with using the theory — making calculations, applying it to engineering tasks — but in understanding what it means. What does it tell us about the world?
  • From one point of view, quantum physics is just a set of formalisms, a useful tool kit. Want to make better lasers or transistors or television sets? The Schrödinger equation is your friend. The trouble starts only when you step back and ask whether the entities implied by the equation can really exist. Then you encounter problems that can be described in several familiar ways:
  • Wave-particle duality. Everything there is — all matter and energy, all known forces — behaves sometimes like waves, smooth and continuous, and sometimes like particles, rat-a-tat-tat. Electricity flows through wires, like a fluid, or flies through a vacuum as a volley of individual electrons. Can it be both things at once?
  • The uncertainty principle. Werner Heisenberg famously discovered that when you measure the position (let’s say) of an electron as precisely as you can, you find yourself more and more in the dark about its momentum. And vice versa. You can pin down one or the other but not both.
  • The measurement problem. Most of quantum mechanics deals with probabilities rather than certainties. A particle has a probability of appearing in a certain place. An unstable atom has a probability of decaying at a certain instant. But when a physicist goes into the laboratory and performs an experiment, there is a definite outcome. The act of measurement — observation, by someone or something — becomes an inextricable part of the theory
  • The strange implication is that the reality of the quantum world remains amorphous or indefinite until scientists start measuring
  • Other interpretations rely on “hidden variables” to account for quantities presumed to exist behind the curtain.
  • This is disturbing to philosophers as well as physicists. It led Einstein to say in 1952, “The theory reminds me a little of the system of delusions of an exceedingly intelligent paranoiac.”
  • “Figuring out what quantum physics is saying about the world has been hard,” Becker says, and this understatement motivates his book, a thorough, illuminating exploration of the most consequential controversy raging in modern science.
  • In a way, the Copenhagen is an anti-interpretation. “It is wrong to think that the task of physics is to find out how nature is,” Bohr said. “Physics concerns what we can say about nature.”
  • Nothing is definite in Bohr’s quantum world until someone observes it. Physics can help us order experience but should not be expected to provide a complete picture of reality. The popular four-word summary of the Copenhagen interpretation is: “Shut up and calculate!”
  • Becker sides with the worriers. He leads us through an impressive account of the rise of competing interpretations, grounding them in the human stories
  • He makes a convincing case that it’s wrong to imagine the Copenhagen interpretation as a single official or even coherent statement. It is, he suggests, a “strange assemblage of claims.
  • An American physicist, David Bohm, devised a radical alternative at midcentury, visualizing “pilot waves” that guide every particle, an attempt to eliminate the wave-particle duality.
  • Competing approaches to quantum foundations are called “interpretations,” and nowadays there are many. The first and still possibly foremost of these is the so-called Copenhagen interpretation.
  • Perhaps the most popular lately — certainly the most talked about — is the “many-worlds interpretation”: Every quantum event is a fork in the road, and one way to escape the difficulties is to imagine, mathematically speaking, that each fork creates a new universe
  • if you think the many-worlds idea is easily dismissed, plenty of physicists will beg to differ. They will tell you that it could explain, for example, why quantum computers (which admittedly don’t yet quite exist) could be so powerful: They would delegate the work to their alter egos in other universes.
  • When scientists search for meaning in quantum physics, they may be straying into a no-man’s-land between philosophy and religion. But they can’t help themselves. They’re only human.
  • If you were to watch me by day, you would see me sitting at my desk solving Schrödinger’s equation...exactly like my colleagues,” says Sir Anthony Leggett, a Nobel Prize winner and pioneer in superfluidity. “But occasionally at night, when the full moon is bright, I do what in the physics community is the intellectual equivalent of turning into a werewolf: I question whether quantum mechanics is the complete and ultimate truth about the physical universe.”
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Flying Saucers and Other Fairy Tales - The New York Times - 0 views

  • those of us who remain Christian — and yes, this is a Christmas column, U.F.O.s and all — can be agnostic about all these strange stories, not reflexively dismissive, since Christianity does not require that all paranormal experiences be either divinely sent or demonic or imaginary.
  • the Christian idea is that whatever capricious powers may exist, when the true God enters his creation, he does so honestly, straightforwardly, in a vulnerable and fully human form — and exposes himself publicly, whether in a crowded stable or on an execution hill. So the glamour of U.F.O.s, like the glamour of faerie, is an understandable object of curiosity but a dangerous object for any kind of faith. The only kind of God worth trusting is the kind who does not play tricks.
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Thieves of experience: On the rise of surveillance capitalism - 1 views

  • Harvard Business School professor emerita Shoshana Zuboff argues in her new book that the Valley’s wealth and power are predicated on an insidious, essentially pathological form of private enterprise—what she calls “surveillance capitalism.” Pioneered by Google, perfected by Facebook, and now spreading throughout the economy, surveillance capitalism uses human life as its raw material. Our everyday experiences, distilled into data, have become a privately-owned business asset used to predict and mold our behavior, whether we’re shopping or socializing, working or voting.
  • By reengineering the economy and society to their own benefit, Google and Facebook are perverting capitalism in a way that undermines personal freedom and corrodes democracy.
  • Under the Fordist model of mass production and consumption that prevailed for much of the twentieth century, industrial capitalism achieved a relatively benign balance among the contending interests of business owners, workers, and consumers. Enlightened executives understood that good pay and decent working conditions would ensure a prosperous middle class eager to buy the goods and services their companies produced. It was the product itself — made by workers, sold by companies, bought by consumers — that tied the interests of capitalism’s participants together. Economic and social equilibrium was negotiated through the product.
  • ...72 more annotations...
  • By removing the tangible product from the center of commerce, surveillance capitalism upsets the equilibrium. Whenever we use free apps and online services, it’s often said, we become the products, our attention harvested and sold to advertisers
  • this truism gets it wrong. Surveillance capitalism’s real products, vaporous but immensely valuable, are predictions about our future behavior — what we’ll look at, where we’ll go, what we’ll buy, what opinions we’ll hold — that internet companies derive from our personal data and sell to businesses, political operatives, and other bidders.
  • Unlike financial derivatives, which they in some ways resemble, these new data derivatives draw their value, parasite-like, from human experience.To the Googles and Facebooks of the world, we are neither the customer nor the product. We are the source of what Silicon Valley technologists call “data exhaust” — the informational byproducts of online activity that become the inputs to prediction algorithms
  • Another 2015 study, appearing in the Journal of Computer-Mediated Communication, showed that when people hear their phone ring but are unable to answer it, their blood pressure spikes, their pulse quickens, and their problem-solving skills decline.
  • The smartphone has become a repository of the self, recording and dispensing the words, sounds and images that define what we think, what we experience and who we are. In a 2015&nbsp;Gallup&nbsp;survey, more than half of iPhone owners said that they couldn’t imagine life without the device.
  • So what happens to our minds when we allow a single tool such dominion over our perception and cognition?
  • Not only do our phones shape our thoughts in deep and complicated ways, but the effects persist even when we aren’t using the devices. As the brain grows dependent on the technology, the research suggests, the intellect weakens.
  • he&nbsp;has seen mounting evidence that using a smartphone, or even hearing one ring or vibrate, produces a welter of distractions that makes it harder to concentrate on a difficult problem or job.&nbsp;The division of attention impedes reasoning and performance.
  • internet companies operate in what Zuboff terms “extreme structural independence from people.” When databases displace goods as the engine of the economy, our own interests, as consumers but also as citizens, cease to be part of the negotiation. We are no longer one of the forces guiding the market’s invisible hand. We are the objects of surveillance and control.
  • Social skills and relationships seem to suffer as well.
  • In both tests, the subjects whose phones were in view posted the worst scores, while those who left their phones in a different room did the best. The students who kept their phones in their pockets or bags came out in the middle. As the phone’s proximity increased, brainpower decreased.
  • In subsequent interviews, nearly all the participants said that their phones hadn’t been a distraction—that they hadn’t even thought about the devices during the experiment. They remained oblivious even as the phones disrupted their focus and thinking.
  • The researchers recruited 520&nbsp;undergraduates&nbsp;at UCSD and gave them two standard tests of intellectual acuity. One test gauged “available working-memory capacity,” a measure of how fully a person’s mind can focus on a particular task. The second assessed “fluid intelligence,” a person’s ability to interpret and solve an unfamiliar problem. The only variable in the experiment was the location of the subjects’ smartphones. Some of the students were asked to place their phones in front of them on their desks; others were told to stow their phones in their pockets or handbags; still others were required to leave their phones in a different room.
  • the “integration of smartphones into daily life” appears to&nbsp;cause a “brain drain” that can&nbsp;diminish such vital mental skills as “learning, logical reasoning, abstract thought, problem solving, and creativity.”
  • &nbsp;Smartphones have become so entangled with our existence that, even when we’re not peering or pawing at them, they tug at our attention, diverting precious cognitive resources. Just suppressing the desire to check our phone, which we do routinely and subconsciously throughout the day, can debilitate our thinking.
  • They found that students who didn’t bring their phones to the classroom scored a full letter-grade higher on a test of the material presented than those who brought their phones. It didn’t matter whether the students who had their phones used them or not: All of them scored equally poorly.
  • A study of nearly a hundred secondary schools in the U.K., published last year in the journal Labour Economics, found that when schools ban smartphones, students’ examination scores go up substantially, with the weakest students benefiting the most.
  • Data, the novelist and critic&nbsp;Cynthia Ozick&nbsp;once wrote, is “memory without history.” Her observation points to the problem with allowing smartphones to commandeer our brains
  • Because smartphones serve as constant reminders of all the friends we could be chatting with electronically, they&nbsp;pull at our minds when we’re talking with people in person, leaving our conversations shallower and less satisfying.
  • In a 2013 study conducted at the University of Essex in England, 142 participants were divided into pairs and asked to converse in private for ten minutes. Half talked with a phone in the room, half without a phone present. The subjects were then given tests of affinity, trust and empathy. “The mere presence of mobile phones,”&nbsp;the researchers reported in the Journal of Social and Personal Relationships, “inhibited the development of interpersonal closeness and trust” and diminished “the extent to which individuals felt empathy and understanding from their partners.”
  • The evidence that our phones can get inside our heads so forcefully is unsettling. It suggests that our thoughts and feelings, far from being sequestered in our skulls, can be skewed by external forces we’re not even aware o
  • &nbsp;Scientists have long known that the brain is a monitoring system as well as a thinking system. Its attention is drawn toward any object that is new, intriguing or otherwise striking — that has, in the psychological jargon, “salience.”
  • even in the&nbsp;history&nbsp;of captivating media, the smartphone stands out. It is an attention magnet unlike any our minds have had to grapple with before. Because the phone is packed with so many forms of information and so many useful and entertaining functions, it acts as what Dr. Ward calls a “supernormal stimulus,” one that can “hijack” attention whenever it is part of our surroundings — and it is always part of our surroundings.
  • Imagine combining a mailbox, a newspaper, a TV, a radio, a photo album, a public library and a boisterous party attended by everyone you know, and then compressing them all into a single, small, radiant object. That is what a smartphone represents to us. No wonder we can’t take our minds off it.
  • The irony of the smartphone is that&nbsp;the qualities&nbsp;that make it so appealing to us — its constant connection to the net, its multiplicity of apps, its responsiveness, its portability — are the very ones that give it such sway over our minds.
  • Phone makers like Apple and&nbsp;Samsung&nbsp;and app writers like&nbsp;Facebook, Google and Snap design their products to consume as much of our attention as possible during every one of our waking hours
  • Social media apps were designed to exploit “a vulnerability in human psychology,” former Facebook president Sean Parker said in a recent interview. “[We]&nbsp;understood this consciously. And we did it anyway.”
  • A quarter-century ago, when we first started going online, we took it on faith that the web would make us smarter: More information would breed sharper thinking. We now know it’s not that simple.
  • As strange as it might seem, people’s knowledge and understanding may actually dwindle as gadgets grant them easier access to online data stores
  • In a seminal 2011 study published in Science, a team of researchers — led by the&nbsp;Columbia University&nbsp;psychologist&nbsp;Betsy Sparrow&nbsp;and including the late Harvard memory expert&nbsp;Daniel Wegner — had a group of volunteers read forty brief, factual statements (such as “The space shuttle Columbia disintegrated during re-entry over Texas in Feb. 2003”) and then type the statements into a computer. Half the people were told that the machine would save what they typed; half were told that the statements would be erased.
  • Afterward, the researchers asked the subjects to write down as many of the statements as they could remember. Those who believed that the facts had been recorded in the computer demonstrated much weaker recall than those who assumed the facts wouldn’t be stored. Anticipating that information would be readily available in digital form seemed to reduce the mental effort that people made to remember it
  • The researchers dubbed this phenomenon the “Google&nbsp;effect” and noted its broad implications: “Because search engines are continually available to us, we may often be in a state of not feeling we need to encode the information internally. When we need it, we will look it up.”
  • as the pioneering psychologist and philosopher William James said in an 1892 lecture, “the art of remembering is the art of thinking.”
  • Only by encoding information in our biological memory can we weave the rich intellectual associations that form the essence of personal knowledge and give rise to critical and conceptual thinking. No matter how much information swirls around us, the less well-stocked our memory, the less we have to think with.
  • As Dr. Wegner and Dr. Ward explained in a 2013 Scientific American article, when people call up information through their devices, they often end up suffering from delusions of intelligence. They feel as though “their&nbsp;own&nbsp;mental capacities” had generated the information, not their devices. “The advent of the ‘information age’ seems to have created a generation of people who feel they know more than ever before,” the scholars concluded, even though “they may know ever less about the world around them.”
  • That insight sheds light on society’s current gullibility crisis, in which&nbsp;people are all too quick to credit lies and half-truths spread through social media. If your phone has sapped your powers of discernment, you’ll believe anything it tells you.
  • A&nbsp;second experiment&nbsp;conducted by the researchers produced&nbsp;similar&nbsp;results, while also revealing that the more heavily students relied on their phones in their everyday lives, the greater the cognitive penalty they suffered.
  • When we constrict our capacity for reasoning and recall or transfer those skills to a gadget, we sacrifice our ability to turn information into knowledge. We get the data but lose the meaning
  • We need to give our minds more room to think.&nbsp;And that means putting&nbsp;some distance between ourselves and our phones.
  • Google’s once-patient investors grew restive, demanding that the founders figure out a way to make money, preferably lots of it.
  • nder pressure, Page and Brin authorized the launch of an auction system for selling advertisements tied to search queries. The system was designed so that the company would get paid by an advertiser only when a user clicked on an ad. This feature gave Google a huge financial incentive to make accurate predictions about how users would respond to ads and other online content. Even tiny increases in click rates would bring big gains in income. And so the company began deploying its stores of behavioral data not for the benefit of users but to aid advertisers — and to juice its own profits. Surveillance capitalism had arrived.
  • Google’s business now hinged on what Zuboff calls “the extraction imperative.” To improve its predictions, it had to mine as much information as possible from web users. It aggressively expanded its online services to widen the scope of its surveillance.
  • Through Gmail, it secured access to the contents of people’s emails and address books. Through Google Maps, it gained a bead on people’s whereabouts and movements. Through Google Calendar, it learned what people were doing at different moments during the day and whom they were doing it with. Through Google News, it got a readout of people’s interests and political leanings. Through Google Shopping, it opened a window onto people’s wish lists,
  • The company gave all these services away for free to ensure they’d be used by as many people as possible. It knew the money lay in the data.
  • the organization grew insular and secretive. Seeking to keep the true nature of its work from the public, it adopted what its CEO at the time, Eric Schmidt, called a “hiding strategy” — a kind of corporate omerta backed up by stringent nondisclosure agreements.
  • Page and Brin further shielded themselves from outside oversight by establishing a stock structure that guaranteed their power could never be challenged, neither by investors nor by directors.
  • What’s most remarkable about the birth of surveillance capitalism is the speed and audacity with which Google overturned social conventions and norms about data and privacy. Without permission, without compensation, and with little in the way of resistance, the company seized and declared ownership over everyone’s information
  • The companies that followed Google presumed that they too had an unfettered right to collect, parse, and sell personal data in pretty much any way they pleased. In the smart homes being built today, it’s understood that any and all data will be beamed up to corporate clouds.
  • Google conducted its great data heist under the cover of novelty. The web was an exciting frontier — something new in the world — and few people understood or cared about what they were revealing as they searched and surfed. In those innocent days, data was there for the taking, and Google took it
  • Google also benefited from decisions made by lawmakers, regulators, and judges — decisions that granted internet companies free use of a vast taxpayer-funded communication infrastructure, relieved them of legal and ethical responsibility for the information and messages they distributed, and gave them carte blanche to collect and exploit user data.
  • Consider the terms-of-service agreements that govern the division of rights and the delegation of ownership online. Non-negotiable, subject to emendation and extension at the company’s whim, and requiring only a casual click to bind the user, TOS agreements are parodies of contracts, yet they have been granted legal legitimacy by the court
  • Law professors, writes Zuboff, “call these ‘contracts of adhesion’ because they impose take-it-or-leave-it conditions on users that stick to them whether they like it or not.” Fundamentally undemocratic, the ubiquitous agreements helped Google and other firms commandeer personal data as if by fiat.
  • n the choices we make as consumers and private citizens, we have always traded some of our autonomy to gain other rewards. Many people, it seems clear, experience surveillance capitalism less as a prison, where their agency is restricted in a noxious way, than as an all-inclusive resort, where their agency is restricted in a pleasing way
  • Zuboff makes a convincing case that this is a short-sighted and dangerous view — that the bargain we’ve struck with the internet giants is a Faustian one
  • but her case would have been stronger still had she more fully addressed the benefits side of the ledger.
  • there’s a piece missing. While Zuboff’s assessment of the costs that people incur under surveillance capitalism is exhaustive, she largely ignores the benefits people receive in return — convenience, customization, savings, entertainment, social connection, and so on
  • hat the industries of the future will seek to manufacture is the self.
  • Behavior modification is the thread that ties today’s search engines, social networks, and smartphone trackers to tomorrow’s facial-recognition systems, emotion-detection sensors, and artificial-intelligence bots.
  • All of Facebook’s information wrangling and algorithmic fine-tuning, she writes, “is aimed at solving one problem: how and when to intervene in the state of play that is your daily life in order to modify your behavior and thus sharply increase the predictability of your actions now, soon, and later.”
  • “The goal of everything we do is to change people’s actual behavior at scale,” a top Silicon Valley data scientist told her in an interview. “We can test how actionable our cues are for them and how profitable certain behaviors are for us.”
  • This goal, she suggests, is not limited to Facebook. It is coming to guide much of the economy, as financial and social power shifts to the surveillance capitalists
  • Combining rich information on individuals’ behavioral triggers with the ability to deliver precisely tailored and timed messages turns out to be a recipe for behavior modification on an unprecedented scale.
  • it was Facebook, with its incredibly detailed data on people’s social lives, that grasped digital media’s full potential for behavior modification. By using what it called its “social graph” to map the intentions, desires, and interactions of literally billions of individuals, it saw that it could turn its network into a worldwide Skinner box, employing psychological triggers and rewards to program not only what people see but how they react.
  • spying on the populace is not the end game. The real prize lies in figuring out ways to use the data to shape how people think and act. “The best way to predict the future is to invent it,” the computer scientist Alan Kay once observed. And the best way to predict behavior is to script it.
  • competition for personal data intensified. It was no longer enough to monitor people online; making better predictions required that surveillance be extended into homes, stores, schools, workplaces, and the public squares of cities and towns. Much of the recent innovation in the tech industry has entailed the creation of products and services designed to vacuum up data from every corner of our lives
  • “The typical complaint is that privacy is eroded, but that is misleading,” Zuboff writes. “In the larger societal pattern, privacy is not eroded but redistributed . . . . Instead of people having the rights to decide how and what they will disclose, these rights are concentrated within the domain of surveillance capitalism.” The transfer of decision rights is also a transfer of autonomy and agency, from the citizen to the corporation.
  • What we lose under this regime is something more fundamental than privacy. It’s the right to make our own decisions about privacy — to draw our own lines between those aspects of our lives we are comfortable sharing and those we are not
  • Other possible ways of organizing online markets, such as through paid subscriptions for apps and services, never even got a chance to be tested.
  • Online surveillance came to be viewed as normal and even necessary by politicians, government bureaucrats, and the general public
  • Google and other Silicon Valley companies benefited directly from the government’s new stress on digital surveillance. They earned millions through contracts to share their data collection and analysis techniques with the National Security Agenc
  • As much as the dot-com crash, the horrors of 9/11 set the stage for the rise of surveillance capitalism. Zuboff notes that, in 2000, members of the Federal Trade Commission, frustrated by internet companies’ lack of progress in adopting privacy protections, began formulating legislation to secure people’s control over their online information and severely restrict the companies’ ability to collect and store it. It seemed obvious to the regulators that ownership of personal data should by default lie in the hands of private citizens, not corporations.
  • The 9/11 attacks changed the calculus. The centralized collection and analysis of online data, on a vast scale, came to be seen as essential to national security. “The privacy provisions debated just months earlier vanished from the conversation more or less overnight,”
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6 Ways Social Media Affects Our Mental Health - 0 views

  • But possibly as&nbsp;concerning is&nbsp;the thing that we often do while we're sitting: Mindlessly scrolling through our social media feeds when we have a few spare minutes (or for some, hours)
  • It’s addictive
  • Experts have not been in total agreement on whether internet addiction is a real thing, let alone social media addiction, but there’s some good evidence that both may exist.
  • ...14 more annotations...
  • And studies have confirmed that people tend to undergo a kind of withdrawal:&nbsp;A study a few years ago from Swansea University found that people experienced the psychological symptoms of withdrawal when they stopped using (this went for all internet use, not just social media).
  • It triggers more&nbsp;sadness, less well-being
  • The more we use social media, the less happy we seem to be. One study a few years ago found that Facebook use was linked to both less moment-to-moment happiness and less life satisfaction—the more people used Facebook in a day, the more these two variables dropped off
  • In fact, another study found that social media use is linked to greater feelings of social isolation.
  • Comparing our lives with others&nbsp;is mentally unhealthy
  • One study looked at how we make comparisons to others posts, in “upward” or “downward” directions—that is, feeling that we’re either better or worse off&nbsp;than our friends.
  • It can lead to jealousy—and a vicious cycle
  • Studies have certainly shown that social media use triggers feelings of jealousy. The authors of one study, looking at jealousy and other negative feelings while using Facebook, wrote that “This magnitude of envy incidents taking place on FB alone is astounding, providing evidence that FB offers a breeding ground for invidious feelings."
  • We get caught in the&nbsp;delusion of thinking it will help
  • Part of the unhealthy cycle is that we keep coming back to social media, even though it doesn’t make us feel very good.
  • This is probably because of what’s known as a forecasting error: Like a drug, we think getting a fix will help, but it actually makes us feel worse, which comes down to an error in our ability to predict our own response.
  • More friends on social doesn’t mean you’re more social
  • A couple of years ago, a study found that more friends on social media doesn’t necessarily mean you have a better social life—there seems to be a cap on the number of friends a person’s brain can handle, and it takes actual social interaction (not virtual) to keep up these friendships
  • All of this is not to say that there’s no benefit to social media—obviously it keeps us connected across great distances, and helps us&nbsp;find people we’d lost touch with years ago
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Female inmate's execution on hold; 2 more halted over COVID - The Washington Post - 0 views

  • But an appeals court granted a stay of execution Tuesday, shortly after another appeals court lifted an Indiana judge’s ruling that found she was likely mentally ill and couldn’t comprehend she would be put to death.
  • But an appeals court granted a stay of execution Tuesday, shortly after another appeals court lifted an Indiana judge’s ruling that found she was likely mentally ill and couldn’t comprehend she would be put to death.
    • ilanaprincilus06
       
      This event took place over a decade ago, so if they were to get their appeal on mental illness passed, I do not think it would accurately capture her mental state as the brain has had a lot of time to manipulate the defendants recollection of events.
  • “I don’t believe she has any rational comprehension of what’s going on at all,” Henry said.
    • ilanaprincilus06
       
      When the brain is bombarded with a lot of sensory information, it makes it harder to truly understand what is going on around us
  • ...6 more annotations...
  • Henry balked at that idea, citing extensive testing and brain scans that supported the diagnosis of mental illness.“You can’t fake brain scans that show the brain damage,” she said.
  • cited defense experts who alleged Montgomery suffered from depression, borderline personality disorder and post-traumatic stress disorder.
    • ilanaprincilus06
       
      All three of these are able to easily manipulate one's brain
  • pseudocyesis in which a woman’s false belief she is pregnant triggers hormonal and physical changes as if she was actually pregnant.
  • Montgomery also experiences delusions and hallucinations, believing God spoke with her through connect-the-dot puzzles, the judge said, citing defense experts.
  • Ms. Montgomery’s current mental state is so divorced from reality that she cannot rationally understand the government’s rationale for her execution,” the judge said.
  • The government has acknowledged Montgomery’s mental issues but disputes that she can’t comprehend that she is scheduled for execution for killing another person because of them.
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