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Emily Horwitz

Upside of Distraction - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...upside-of-distraction

distractions human sciences writing

shared by Emily Horwitz on 05 Feb 13 - No Cached
  • Writing a book consists largely of avoiding distractions. If you can forget your real circumstances and submerge yourself in your subject for hours every day, characters become more human, sentences become clearer and prettier. But utter devotion to the principle that distraction is Satan and writing is paramount can be just as poisonous as an excess of diversion.
  • Monomania is what it sounds like: a pathologically intense focus on one thing.
  • It’s the opposite of the problem you have, in other words, if you are a normal, contemporary, non-agrarian 30-something.
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  • There was nothing to do besides read, write, reflect on God and drink. It was a circumstance favorable to writing fiction. But it was also conducive to depravity, the old Calvinist definition thereof: a warping of the spirit.
  • When I socialized, it was often with poets, who confirmed by their very existence that I had landed in a better, vanished time. Even their physical ailments were of the 19th century. One day, in the depths of winter, I came upon one of them picking his way across the snow and ice on crutches, pausing to drag on his cigarette.
  • It took me a long time to realize that the utter domination of my consciousness by the desire to write well was itself the problem.
  • The disaster unfolded slowly. The professors and students were diplomatic, but a pall of boredom fell over the seminar table when my work was under discussion. I could see everyone struggling to care. And then, trying feverishly to write something that would engage people, I got worse. First my writing became overthought, and then it went rank with the odor of desperation. It got to the point that every chapter, short story, every essay was trash.
  • When good writing was my only goal, I made the quality of my work the measure of my worth. For this reason, I wasn’t able to read my own writing well. I couldn’t tell whether something I had just written was good or bad, because I needed it to be good in order to feel sane.
  • I purged myself of monomania — slowly, and somewhat unwittingly. I fell in love, an overpowering diversion, and began to spend more time at my girlfriend’s place, where she had Wi-Fi, a flat-screen TV and a DVD player.
  • One morning, after I diversified my mania, my writing no longer stank of decay.
  • I’m glad I went to 19th-century Russia. But I wish I had been more careful, more humble, and kept one foot in modernity. The thing about 19th-century Russia is that if you race in, heedless of all but conquest and glory, you get stuck.
  • Emily Horwitz on 05 Feb 13
     
    An interesting article about the need for distractions - if we focus too much on one thing at a time, we lose the capacity to tell whether it is good or not.
paisleyd

Study reveals how brain multitasks: Findings help explain how the brain pays attention ... - 0 views

www.sciencedaily.com/...151021135619.htm

science research brain

shared by paisleyd on 26 Oct 15 - No Cached
  • a shell-shaped region in the center of the mammalian brain, known as the thalamic reticular nucleus or TRN, is likely responsible for the ability to routinely and seamlessly multitask
  • its individual neurons as possible regulators of the brain's ability to multitask
  • blocking out distracting information from other senses
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  • a newly emerging model of how the brain focuses attention on a particular task, using neurons in the thalamic reticular nucleus as a switchboard to control the amount of information the brain receives, limiting and filtering out sensory information that we don't want to pay attention to
  • People need to be able to focus on one thing and suppress other distractions to perform everyday functions such as driving, talking on the phone, and socializing
  • sets the stage for ever more detailed studies on the complex behavior involved in how the mammalian brain pays attention to what's important, and especially how those neural circuits are broken in cases of attention-deficit diseases, such as ADHD, autism, and schizophrenia
  • ndividual TRN neurons that act like a "switchboard," continuously filtering sensory information and shifting more or less attention onto one sense
  • The test, they say, was designed to gauge how well the area of the brain known to control higher behavioral functions, the prefrontal cortex, could direct the focus on one sense over another
  • researchers distracted the mice with opposing stimuli: If the mouse was expecting a flash of light to guide it to the milk reward, the researchers distracted it with a sound, and vice versa. Distracting the mice decreased their ability to collect the food reward to 70 percent from nearly 90 percent, even if the distracting stimulus was removed later
  • found that inactivating the prefrontal cortex region of the brain, which is believed responsible for decision-making in complex behaviors, disrupted TRN neural signaling and reduced mice to only random success in obtaining a milk reward when presented with specifically cued light or sound signals
  • Inactivating the TRN, while leaving the cortical regions intact, also diminished success with obtaining the prompted food reward
  • prefrontal cortex is essential to performing such behavioral tasks
  • this part of the brain "stores the knowledge ultimately communicated to the TRN to control how much visual or auditory sensory information is suppressed or not, and how the brain ultimately multitasks
clairemann

If You Look at Your Phone While Walking, You're an Agent of Chaos - The New York Times - 0 views

www.nytimes.com/...distracted-walking-phone.html

psychology science research knowledge technology

shared by clairemann on 26 Mar 21 - No Cached
  • An experiment by Japanese researchers revealed how just a few distracted walkers really can throw off the movements of a whole crowd.
  • And so it might not come as too much of a surprise to learn that a person staring down at a phone, lost in a private world while walking, really messes with the vibe, according to a study published Wednesday in the journal Science Advances.
  • When those students were placed at the back of their group, the distraction did not affect how the groups moved past each other. But when the distracted walkers were at the front of the pack, there was a dramatic slowdown in the whole group’s walking pace. It also took longer for clear lanes to form.
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  • Distracted people also did not move smoothly. They took big steps sideways or dodged others in a way that the researchers rarely saw when there were no distractions. The inattentive pedestrians in the experiment induced that behavior in others as well; the people who weren’t looking at their phones moved in a more choppy fashion than they did when there were no phone-gazers.
  • Looking at one’s phone might have that effect because it deprives others of the information contained in our gazes, the researchers suggest.
Javier E

Learning How to Exert Self-Control - NYTimes.com - 1 views

www.nytimes.com/...learning-self-control.html

self-control satisfaction distraction distance goal mission

shared by Javier E on 14 Sep 14 - No Cached
  • Part of what adults need to learn about self-control is in those videos of 5-year-olds. The children who succeed turn their backs on the cookie, push it away, pretend it’s something nonedible like a piece of wood, or invent a song. Instead of staring down the cookie, they transform it into something with less of a throbbing pull on them.
  • Adults can use similar methods of distraction and distancing, he says. Don’t eye the basket of bread; just take it off the table. In moments of emotional distress, imagine that you’re viewing yourself from outside, or consider what someone else would do in your place. When a waiter offers chocolate mousse, imagine that a cockroach has just crawled across it
  • “If you change how you think about it, its impact on what you feel and do changes,”
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  • there are two warring parts of the brain: a hot part demanding immediate gratification (the limbic system), and a cool, goal-oriented part (the prefrontal cortex). The secret of self-control, he says, is to train the prefrontal cortex to kick in first.
  • To do this, use specific if-then plans, like “If it’s before noon, I won’t check email” or “If I feel angry, I will count backward from 10.” Done repeatedly, this buys a few seconds to at least consider your options. The point isn’t to be robotic and never eat chocolate mousse again. It’s to summon self-control when you want it, and be able to carry out long-term plans.
  • “We don’t need to be victims of our emotions,” Mr. Mischel says. “We have a prefrontal cortex that allows us to evaluate whether or not we like the emotions that are running us.
  • Self-control alone doesn’t guarantee success. People also need a “burning goal” that gives them a reason to activate these skills, he says. His students all have the sitzfleisch to get into graduate school, but the best ones also have a burning question they want to answer in their work, sometimes stemming from their own lives
  • His secret seems to come straight from the marshmallow test: distraction. “It’s to keep living in a way one wants to live and work; to distract constructively; to distract in ways that are in themselves satisfying; to do things that are intrinsically gratifying,” he says
Javier E

Big Think Interview With Nicholas Carr | Nicholas Carr | Big Think - 0 views

bigthink.com/26561

reading technology brain science books intellectual

shared by Javier E on 22 Jan 11 - No Cached
  • Neurologically, how does our brain adapt itself to new technologies? Nicholas Carr: A couple of types of adaptations take place in your brain. One is a strengthening of the synaptical connections between the neurons involved in using that instrument, in using that tool. And basically these are chemical – neural chemical changes. So you know, cells in our brain communicate by transmitting electrical signals between them and those electrical signals are actually activated by the exchange of chemicals, neurotransmitters in our synapses. And so when you begin to use a tool, for instance, you have much stronger electrochemical signals being processed in those – through those synaptical connections. And then the second, and even more interesting adaptation is in actual physical changes,anatomical changes. Your neurons, you may grow new neurons that are then recruited into these circuits or your existing neurons may grow new synaptical terminals. And again, that also serves to strengthen the activity in those, in those particular pathways that are being used – new pathways. On the other hand, you know, the brain likes to be efficient and so even as its strengthening the pathways you’re exercising, it’s pulling – it’s weakening the connections in other ways between the cells that supported old ways of thinking or working or behaving, or whatever that you’re not exercising so much.
  • And it was only in around the year 800 or 900 that we saw the introduction of word spaces. And suddenly reading became, in a sense, easier and suddenly you had to arrival of silent reading, which changed the act of reading from just transcription of speech to something that every individual did on their own. And suddenly you had this whole deal of the silent solitary reader who was improving their mind, expanding their horizons, and so forth. And when Guttenberg invented the printing press around 1450, what that served to do was take this new very attentive, very deep form of reading, which had been limited to just, you know, monasteries and universities, and by making books much cheaper and much more available, spread that way of reading out to a much larger mass of audience. And so we saw, for the last 500 years or so, one of the central facts of culture was deep solitary reading.
  • What the book does as a technology is shield us from distraction. The only thinggoing on is the, you know, the progression of words and sentences across page after page and so suddenly we see this immersive kind of very attentive thinking, whether you are paying attention to a story or to an argument, or whatever. And what we know about the brain is the brain adapts to these types of tools.
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  • we adapt to the environment of the internet, which is an environment of kind of constant immersion and information and constant distractions, interruptions, juggling lots of messages, lots of bits of information.
  • Because it’s no longer just a matter of personal choice, of personal discipline, though obviously those things are always important, but what we’re seeing and we see this over and over again in the history of technology, is that the technology – the technology of the web, the technology of digital media, gets entwined very, very deeply into social processes, into expectations. So more and more, for instance in our work lives. You know, if our boss and all our colleagues are constantly exchanging messages, constantly checking email on their Blackberry or iPhone or their Droid or whatever, then it becomes very difficult to say, I’m not going to be as connected because you feel like you’re career is going to take a hit.
  • With the arrival – with the transfer now of text more and more onto screens, we see, I think, a new and in some ways more primitive way of reading. In order to take in information off a screen, when you are also being bombarded with all sort of other information and when there links in the text where you have to think even for just a fraction of a second, you know, do I click on this link or not. Suddenly reading again becomes a more cognitively intensive act, the way it was back when there were no spaces between words.
  • If all your friends are planning their social lives through texts and Facebook and Twitter and so forth, then to back away from that means to feel socially isolated. And of course for all people, particularly for young people, there’s kind of nothing worse than feeling socially isolated, that your friends are you know, having these conversations and you’re not involved. So it’s easy to say the solution, which is to, you know, becomes a little bit more disconnected. What’s hard it actually doing that.
  • if you want to change your brain, you change your habits. You change your habits of thinking. And that means, you know, setting aside time to engage in more contemplative, more reflective ways of thinking and that means, you know, setting aside time to engage in more contemplative, more reflective ways of thinking, to be – to screen out distractions. And that means retreating from digital media and from the web and from Smart Phones and texting and Facebook and Tweeting and everything else.
  • The Thinker was, you know, in a contemplative pose and was concentrating deeply, and wasn’t you know, multi-tasking. And because that is something that, until recently anyway, people always thought was the deepest and most distinctly human way of thinking.
  • we may end up finding that those are actually the most valuable ways of thinking that are available to us as human beings.
  • the ability to pay attention also is very important for our ability to build memories, to transfer information from our short-term memory to our long-term memory. And only when we do that do we weave new information into everything else we have stored in our brains. All the other facts we’ve learned, all the other experiences we’ve had, emotions we’ve felt. And that’s how you build, I think, a rich intellect and a rich intellectual life.
  • On the other hand, there is a cost. We lose – we begin to lose the facilities that we don’t exercise. So adaptation has both a very, very positive side, but also a potentially negative side because ultimately our brain is qualitatively neutral. It doesn’t pare what it’s strengthening or what it’s weakening, it just responds to the way we’re exercising our mind.
  • the book in some ways is the most interesting from our own present standpoint, particularly when we want to think about the way the internet is changing us. It’s interesting to think about how the book changed us.
  • So we become, after the arrival of the printing press in general, more attentive more attuned to contemplative ways of thinking. And that’s a very unnatural way of using our mind. You know, paying attention, filtering out distractions.
  • what we lose is the ability to pay deep attention to one thing for a sustained period of time, to filter out distractions.
Javier E

Look At Me by Patricia Snow | Articles | First Things - 0 views

www.firstthings.com/...look-at-me

interaction personal tech conversation distraction robot parenting autism

shared by Javier E on 08 Jun 19 - No Cached
  • Maurice stumbles upon what is still the gold standard for the treatment of infantile autism: an intensive course of behavioral therapy called applied behavioral analysis that was developed by psychologist O. Ivar Lovaas at UCLA in the 1970s
  • in a little over a year’s time she recovers her daughter to the point that she is indistinguishable from her peers.
  • Let Me Hear Your Voice is not a particularly religious or pious work. It is not the story of a miracle or a faith healing
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  • Maurice discloses her Catholicism, and the reader is aware that prayer undergirds the therapy, but the book is about the therapy, not the prayer. Specifically, it is about the importance of choosing methods of treatment that are supported by scientific data. Applied behavioral analysis is all about data: its daily collection and interpretation. The method is empirical, hard-headed, and results-oriented.
  • on a deeper level, the book is profoundly religious, more religious perhaps than its author intended. In this reading of the book, autism is not only a developmental disorder afflicting particular individuals, but a metaphor for the spiritual condition of fallen man.
  • Maurice’s autistic daughter is indifferent to her mother
  • In this reading of the book, the mother is God, watching a child of his wander away from him into darkness: a heartbroken but also a determined God, determined at any cost to bring the child back
  • the mother doesn’t turn back, concedes nothing to the condition that has overtaken her daughter. There is no political correctness in Maurice’s attitude to autism; no nod to “neurodiversity.” Like the God in Donne’s sonnet, “Batter my heart, three-personed God,” she storms the walls of her daughter’s condition
  • Like God, she sets her sights high, commits both herself and her child to a demanding, sometimes painful therapy (life!), and receives back in the end a fully alive, loving, talking, and laughing child
  • the reader realizes that for God, the harrowing drama of recovery is never a singular, or even a twice-told tale, but a perennial one. Every child of his, every child of Adam and Eve, wanders away from him into darkness
  • we have an epidemic of autism, or “autism spectrum disorder,” which includes classic autism (Maurice’s children’s diagnosis); atypical autism, which exhibits some but not all of the defects of autism; and Asperger’s syndrome, which is much more common in boys than in girls and is characterized by average or above average language skills but impaired social skills.
  • At the same time, all around us, we have an epidemic of something else. On the street and in the office, at the dinner table and on a remote hiking trail, in line at the deli and pushing a stroller through the park, people go about their business bent over a small glowing screen, as if praying.
  • This latter epidemic, or experiment, has been going on long enough that people are beginning to worry about its effects.
  • for a comprehensive survey of the emerging situation on the ground, the interested reader might look at Sherry Turkle’s recent book, Reclaiming Conversation: The Power of Talk in a Digital Age.
  • she also describes in exhaustive, chilling detail the mostly horrifying effects recent technology has had on families and workplaces, educational institutions, friendships and romance.
  • many of the promises of technology have not only not been realized, they have backfired. If technology promised greater connection, it has delivered greater alienation. If it promised greater cohesion, it has led to greater fragmentation, both on a communal and individual level.
  • If thinking that the grass is always greener somewhere else used to be a marker of human foolishness and a temptation to be resisted, today it is simply a possibility to be checked out. The new phones, especially, turn out to be portable Pied Pipers, irresistibly pulling people away from the people in front of them and the tasks at hand.
  • all it takes is a single phone on a table, even if that phone is turned off, for the conversations in the room to fade in number, duration, and emotional depth.
  • an infinitely malleable screen isn’t an invitation to stability, but to restlessness
  • Current media, and the fear of missing out that they foster (a motivator now so common it has its own acronym, FOMO), drive lives of continual interruption and distraction, of virtual rather than real relationships, and of “little” rather than “big” talk
  • if you may be interrupted at any time, it makes sense, as a student explains to Turkle, to “keep things light.”
  • we are reaping deficits in emotional intelligence and empathy; loneliness, but also fears of unrehearsed conversations and intimacy; difficulties forming attachments but also difficulties tolerating solitude and boredom
  • consider the testimony of the faculty at a reputable middle school where Turkle is called in as a consultant
  • The teachers tell Turkle that their students don’t make eye contact or read body language, have trouble listening, and don’t seem interested in each other, all markers of autism spectrum disorder
  • Like much younger children, they engage in parallel play, usually on their phones. Like autistic savants, they can call up endless information on their phones, but have no larger context or overarching narrative in which to situate it
  • Students are so caught up in their phones, one teacher says, “they don’t know how to pay attention to class or to themselves or to another person or to look in each other’s eyes and see what is going on.
  • “It is as though they all have some signs of being on an Asperger’s spectrum. But that’s impossible. We are talking about a schoolwide problem.”
  • Can technology cause Asperger’
  • “It is not necessary to settle this debate to state the obvious. If we don’t look at our children and engage them in conversation, it is not surprising if they grow up awkward and withdrawn.”
  • In the protocols developed by Ivar Lovaas for treating autism spectrum disorder, every discrete trial in the therapy, every drill, every interaction with the child, however seemingly innocuous, is prefaced by this clear command: “Look at me!”
  • If absence of relationship is a defining feature of autism, connecting with the child is both the means and the whole goal of the therapy. Applied behavioral analysis does not concern itself with when exactly, how, or why a child becomes autistic, but tries instead to correct, do over, and even perhaps actually rewire what went wrong, by going back to the beginning
  • Eye contact—which we know is essential for brain development, emotional stability, and social fluency—is the indispensable prerequisite of the therapy, the sine qua non of everything that happens.
  • There are no shortcuts to this method; no medications or apps to speed things up; no machines that can do the work for us. This is work that only human beings can do
  • it must not only be started early and be sufficiently intensive, but it must also be carried out in large part by parents themselves. Parents must be trained and involved, so that the treatment carries over into the home and continues for most of the child’s waking hours.
  • there are foundational relationships that are templates for all other relationships, and for learning itself.
  • Maurice’s book, in other words, is not fundamentally the story of a child acquiring skills, though she acquires them perforce. It is the story of the restoration of a child’s relationship with her parents
  • it is also impossible to overstate the time and commitment that were required to bring it about, especially today, when we have so little time, and such a faltering, diminished capacity for sustained engagement with small children
  • The very qualities that such engagement requires, whether our children are sick or well, are the same qualities being bred out of us by technologies that condition us to crave stimulation and distraction, and by a culture that, through a perverse alchemy, has changed what was supposed to be the freedom to work anywhere into an obligation to work everywhere.
  • In this world of total work (the phrase is Josef Pieper’s), the work of helping another person become fully human may be work that is passing beyond our reach, as our priorities, and the technologies that enable and reinforce them, steadily unfit us for the work of raising our own young.
  • in Turkle’s book, as often as not, it is young people who are distressed because their parents are unreachable. Some of the most painful testimony in Reclaiming Conversation is the testimony of teenagers who hope to do things differently when they have children, who hope someday to learn to have a real conversation, and so o
  • it was an older generation that first fell under technology’s spell. At the middle school Turkle visits, as at many other schools across the country, it is the grown-ups who decide to give every child a computer and deliver all course content electronically, meaning that they require their students to work from the very medium that distracts them, a decision the grown-ups are unwilling to reverse, even as they lament its consequences.
  • we have approached what Turkle calls the robotic moment, when we will have made ourselves into the kind of people who are ready for what robots have to offer. When people give each other less, machines seem less inhuman.
  • robot babysitters may not seem so bad. The robots, at least, will be reliable!
  • If human conversations are endangered, what of prayer, a conversation like no other? All of the qualities that human conversation requires—patience and commitment, an ability to listen and a tolerance for aridity—prayer requires in greater measure.
  • this conversation—the Church exists to restore. Everything in the traditional Church is there to facilitate and nourish this relationship. Everything breathes, “Look at me!”
  • there is a second path to God, equally enjoined by the Church, and that is the way of charity to the neighbor, but not the neighbor in the abstract.
  • “Who is my neighbor?” a lawyer asks Jesus in the Gospel of Luke. Jesus’s answer is, the one you encounter on the way.
  • Virtue is either concrete or it is nothing. Man’s path to God, like Jesus’s path on the earth, always passes through what the Jesuit Jean Pierre de Caussade called “the sacrament of the present moment,” which we could equally call “the sacrament of the present person,” the way of the Incarnation, the way of humility, or the Way of the Cross.
  • The tradition of Zen Buddhism expresses the same idea in positive terms: Be here now.
  • Both of these privileged paths to God, equally dependent on a quality of undivided attention and real presence, are vulnerable to the distracting eye-candy of our technologies
  • Turkle is at pains to show that multitasking is a myth, that anyone trying to do more than one thing at a time is doing nothing well. We could also call what she was doing multi-relating, another temptation or illusion widespread in the digital age. Turkle’s book is full of people who are online at the same time that they are with friends, who are texting other potential partners while they are on dates, and so on.
  • This is the situation in which many people find themselves today: thinking that they are special to someone because of something that transpired, only to discover that the other person is spread so thin, the interaction was meaningless. There is a new kind of promiscuity in the world, in other words, that turns out to be as hurtful as the old kind.
  • Who can actually multitask and multi-relate? Who can love everyone without diluting or cheapening the quality of love given to each individual? Who can love everyone without fomenting insecurity and jealousy? Only God can do this.
  • When an individual needs to be healed of the effects of screens and machines, it is real presence that he needs: real people in a real world, ideally a world of God’s own making
  • Nature is restorative, but it is conversation itself, unfolding in real time, that strikes these boys with the force of revelation. More even than the physical vistas surrounding them on a wilderness hike, unrehearsed conversation opens up for them new territory, open-ended adventures. “It was like a stream,” one boy says, “very ongoing. It wouldn’t break apart.”
  • in the waters of baptism, the new man is born, restored to his true parent, and a conversation begins that over the course of his whole life reminds man of who he is, that he is loved, and that someone watches over him always.
  • Even if the Church could keep screens out of her sanctuaries, people strongly attached to them would still be people poorly positioned to take advantage of what the Church has to offer. Anxious people, unable to sit alone with their thoughts. Compulsive people, accustomed to checking their phones, on average, every five and a half minutes. As these behaviors increase in the Church, what is at stake is man’s relationship with truth itself.
Javier E

Web Privacy, and How Consumers Let Down Their Guard - NYTimes.com - 0 views

www.nytimes.com/...mers-let-down-their-guard.html

privacy consumers web psychology research identity personal data technology

shared by Javier E on 31 Mar 13 - No Cached
  • We are hurried and distracted and don’t pay close attention to what we are doing. Often, we turn over our data in exchange for a deal we can’t refuse.
  • his research argues that when it comes to privacy, policy makers should carefully consider how people actually behave. We don’t always act in our own best interest, his research suggests. We can be easily manipulated by how we are asked for information. Even something as simple as a playfully designed site can nudge us to reveal more of ourselves than a serious-looking one.
  • “His work has gone a long way in trying to help us figure out how irrational we are in privacy related decisions,” says Woodrow Hartzog, an assistant professor of law who studies digital privacy at Samford University in Birmingham, Ala. “We have too much confidence in our ability to make decisions.”
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  • Solutions to our leaky privacy system tend to focus on transparency and control — that our best hope is knowing what our data is being used for and choosing whether to participate. But a challenge to that conventional wisdom emerges in his research. Giving users control may be an essential step, but it may also be a bit of an illusion.
  • personal data is what fuels the barons of the Internet age. Mr. Acquisti investigates the trade-offs that users make when they give up that data, and who gains and loses in those transactions. Often there are immediate rewards (cheap sandals) and sometimes intangible risks downstream (identity theft). “
  • “The technologist in me loves the amazing things the Internet is allowing us to do,” he said. “The individual who cares about freedom is concerned about the technology being hijacked, from a technology of freedom into a technology of surveillance.”
  • EARLY in his sojourn in this country, Mr. Acquisti asked himself a question that would become the guiding force of his career: Do Americans value their privacy?
  • If we have something — in this case, ownership of our purchase data — we are more likely to value it. If we don’t have it at the outset, we aren’t likely to pay extra to acquire it. Context matters.
  • “What worries me,” he said, “is that transparency and control are empty words that are used to push responsibility to the user for problems that are being created by others.”
  • We are constantly asked to make decisions about personal data amid a host of distractions, like an e-mail, a Twitter notification or a text message. If Mr. Acquisti is correct, those distractions may hinder our sense of self-protection when it comes to privacy.
  • His latest weapon against distraction is an iPad application, which lets him create a to-do list every morning and set timers for each task: 30 minutes for e-mail, 60 minutes to grade student papers, and so on.
  • it is not surprising that he is cautious in revealing himself online. He says he doesn’t feel compelled to post a picture of his meals on Instagram. He uses different browsers for different activities. He sometimes uses tools that show which ad networks are tracking him. But he knows he cannot hide entirely, which is why some people, he says, follow a policy of “rational ignorance.”
  • The online advertising industry insists that the data is scrambled to make it impossible to identify individuals.
  • Mr. Acquisti offers a sobering counterpoint. In 2011, he took snapshots with a webcam of nearly 100 students on campus. Within minutes, he had identified about one-third of them using facial recognition software. In addition, for about a fourth of the subjects whom he could identify, he found out enough about them on Facebook to guess at least a portion of their Social Security numbers.
  • The point of the experiment was to show how easy it is to identify people from the rich trail of data they scatter around the Web, including seemingly harmless pictures. Facebook can be especially valuable for identity thieves, particularly when a user’s birth date is visible to the public.
  • Does that mean Facebook users should lie about their birthdays (and break Facebook’s terms of service)? Mr. Acquisti demurred. He would say only that there are “complex trade-offs” to be made. “I reveal my date of birth and hometown on my Facebook profile and an identity thief can reconstruct my Social Security number and steal my identity,” he said, “or someone can send me ‘happy birthday’ messages on the day of my birthday, which makes me feel very good.”
Javier E

Elon studies future of "Generation Always-On" - 1 views

www.elon.edu/...Note.aspx

cognition technology education skills social media internet

shared by Javier E on 01 Mar 12 - No Cached
  • Elon studies the future of "Generation Always-On"
  • By the year 2020, it is expected that youth of the “always-on generation,” brought up from childhood with a continuous connection to each other and to information, will be nimble, quick-acting multitaskers who count on the Internet as their external brain and who approach problems in a different way from their elders. "There is no doubt that brains are being rewired,"
  • the Internet Center, refers to the teens-to-20s age group born since the turn of the century as Generation AO, for “always-on." “They have grown up in a world that has come to offer them instant access to nearly the entirety of human knowledge, and incredible opportunities to connect, create and collaborate,"
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  • some said they are already witnessing deficiencies in young peoples’ abilities to focus their attention, be patient and think deeply. Some experts expressed concerns that trends are leading to a future in which most people become shallow consumers of information, endangering society."
  • Many of the respondents in this survey predict that Gen AO will exhibit a thirst for instant gratification and quick fixes and a lack of patience and deep-thinking ability due to what one referred to as “fast-twitch wiring.”
  • “The replacement of memorization by analysis will be the biggest boon to society since the coming of mass literacy in the late 19th to early 20th century.” — Paul Jones, University of North Carolina-Chapel Hill
  • “Teens find distraction while working, distraction while driving, distraction while talking to the neighbours. Parents and teachers will have to invest major time and efforts into solving this issue – silence zones, time-out zones, meditation classes without mobile, lessons in ignoring people.”
  • “Society is becoming conditioned into dependence on technology in ways that, if that technology suddenly disappears or breaks down, will render people functionally useless. What does that mean for individual and social resiliency?
  • “Short attention spans resulting from quick interactions will be detrimental to focusing on the harder problems and we will probably see a stagnation in many areas: technology, even social venues such as literature. The people who will strive and lead the charge will be the ones able to disconnect themselves to focus.”
  • “The underlying issue is that they will become dependent on the Internet in order to solve problems and conduct their personal, professional, and civic lives. Thus centralized powers that can control access to the Internet will be able to significantly control future generations. It will be much as in Orwell's 1984, where control was achieved by using language to shape and limit thought, so future regimes may use control of access to the Internet to shape and limit thought.”
  • “Increasingly, teens and young adults rely on the first bit of information they find on a topic, assuming that they have found the ‘right’ answer, rather than using context and vetting/questioning the sources of information to gain a holistic view of a topic.”
  • “Parents and kids will spend less time developing meaningful and bonded relationships in deference to the pursuit and processing of more and more segmented information competing for space in their heads, slowly changing their connection to humanity.”
  • “It’s simply not possible to discuss, let alone form societal consensus around major problems without lengthy, messy conversations about those problems. A generation that expects to spend 140 or fewer characters on a topic and rejects nuance is incapable of tackling these problems.”
Javier E

Unease for What Microsoft's HoloLens Will Mean for Our Screen-Obsessed Lives - NYTimes.com - 0 views

www.nytimes.com/...our-screen-obsessed-lives.html

virtual reality psychology social media

shared by Javier E on 26 Jan 15 - No Cached
  • What is it about our current reality that is so insufficient that we feel compelled to augment or improve it? I understand why people bury themselves in their phones on elevator rides, on subways and in the queue for coffee, but it has gotten to the point where even our distractions require distractions. No media viewing experience seems complete without a second screen, where we can yammer with our friends on social media or in instant messages about what we are watching.
  • Every form of media is now companion media, none meriting a single, acute focus. We are either the most bored people in the history of our species or the ubiquity of distractions has made us act that way.
  • As adults, we make “friends” who are not actually friends, develop “followers” composed of people who would not follow us out of a room, and “like” things whether we really like them or not. We no longer even have to come up with a good line at a bar to meet someone. We already know he or she swiped right after seeing us on Tinder, so the social risk is low.
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  • If Windows or something like it becomes the operating system not just for my desktop but for my world, how much will I actually have to venture out into it? I can have holographic conferences with my colleagues, virtually ski the KT-22 runs at Squaw Valley in California during my downtime and ask my virtual assistant to run my day, my house and my life. After all, I already talk to my phone and it talks back to me. We are BFFs, even though only one of us is actually human.
Javier E

Addicted to Distraction - The New York Times - 0 views

www.nytimes.com/...addicted-to-distraction.html

distraction internet social context addiction focus psychology

shared by Javier E on 29 Nov 15 - No Cached
  • ONE evening early this summer, I opened a book and found myself reading the same paragraph over and over, a half dozen times before concluding that it was hopeless to continue. I simply couldn’t marshal the necessary focus.
  • All my life, reading books has been a deep and consistent source of pleasure, learning and solace. Now the books I regularly purchased were piling up ever higher on my bedside table, staring at me in silent rebuke.
  • Instead of reading them, I was spending too many hours online,
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  • “The net is designed to be an interruption system, a machine geared to dividing attention,” Nicholas Carr explains in his book “The Shallows: What the Internet Is Doing to Our Brains.” “We willingly accept the loss of concentration and focus, the division of our attention and the fragmentation of our thoughts, in return for the wealth of compelling or at least diverting information we receive.”
  • Addiction is the relentless pull to a substance or an activity that becomes so compulsive it ultimately interferes with everyday life
  • Denial is any addict’s first defense. No obstacle to recovery is greater than the infinite capacity to rationalize our compulsive behaviors
  • According to one recent survey, the average white-collar worker spends about six hours a day on email.
  • The brain’s craving for novelty, constant stimulation and immediate gratification creates something called a “compulsion loop.” Like lab rats and drug addicts, we need more and more to get the same effect.
  • Endless access to new information also easily overloads our working memory. When we reach cognitive overload, our ability to transfer learning to long-term memory significantly deteriorates.
  • By that definition, nearly everyone I know is addicted in some measure to the Internet. It has arguably replaced work itself as our most socially sanctioned addictio
  • t we humans have a very limited reservoir of will and discipline. We’re far more likely to succeed by trying to change one behavior at a time, ideally at the same time each day, so that it becomes a habit, requiring less and less energy to sustain.
  • Now it was time to detox. I interpreted the traditional second step — belief that a higher power could help restore my sanity — in a more secular way. The higher power became my 30-year-old daughter, who disconnected my phone and laptop from both my email and the Web.
  • During those first few days, I did suffer withdrawal pangs, most of all the hunger to call up Google and search for an answer to some question that arose. But with each passing day offline, I felt more relaxed, less anxious, more able to focus and less hungry for the next shot of instant but short-lived stimulation. What happened to my brain is exactly what I hoped would happen: It began to quiet down.
  • I had brought more than a dozen books of varying difficulty and length on my vacation. I started with short nonfiction, and then moved to longer nonfiction as I began to feel calmer and my focus got stronger. I eventually worked my way up to “The Emperor of All Maladies
  • I am back at work now, and of course I am back online. The Internet isn’t going away, and it will continue to consume a lot of my attention. My aim now is to find the best possible balance between time online and time off
  • I also make it my business now to take on more fully absorbing activities as part of my days. Above all, I’ve kept up reading books, not just because I love them, but also as a continuing attention-building practice.
  • I’ve retained my longtime ritual of deciding the night before on the most important thing I can accomplish the next morning. That’s my first work activity most days, for 60 to 90 minutes without interruption. Afterward, I take a 10- to 15-minute break to quiet my mind and renew my energy.
  • If I have other work during the day that requires sustained focus, I go completely offline for designated periods, repeating my morning ritual. In the evening, when I go up to my bedroom, I nearly always leave my digital devices downstairs.
Javier E

'Our minds can be hijacked': the tech insiders who fear a smartphone dystopia | Technol... - 0 views

www.theguardian.com/...iction-silicon-valley-dystopia

dystopia distraction attention fb google manipulation advertising addiction psychology technology social media brain science

shared by Javier E on 06 Oct 17 - No Cached
  • Rosenstein belongs to a small but growing band of Silicon Valley heretics who complain about the rise of the so-called “attention economy”: an internet shaped around the demands of an advertising economy.
  • “It is very common,” Rosenstein says, “for humans to develop things with the best of intentions and for them to have unintended, negative consequences.”
  • most concerned about the psychological effects on people who, research shows, touch, swipe or tap their phone 2,617 times a day.
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  • There is growing concern that as well as addicting users, technology is contributing toward so-called “continuous partial attention”, severely limiting people’s ability to focus, and possibly lowering IQ. One recent study showed that the mere presence of smartphones damages cognitive capacity – even when the device is turned off. “Everyone is distracted,” Rosenstein says. “All of the time.”
  • Drawing a straight line between addiction to social media and political earthquakes like Brexit and the rise of Donald Trump, they contend that digital forces have completely upended the political system and, left unchecked, could even render democracy as we know it obsolete.
  • Without irony, Eyal finished his talk with some personal tips for resisting the lure of technology. He told his audience he uses a Chrome extension, called DF YouTube, “which scrubs out a lot of those external triggers” he writes about in his book, and recommended an app called Pocket Points that “rewards you for staying off your phone when you need to focus”.
  • “One reason I think it is particularly important for us to talk about this now is that we may be the last generation that can remember life before,” Rosenstein says. It may or may not be relevant that Rosenstein, Pearlman and most of the tech insiders questioning today’s attention economy are in their 30s, members of the last generation that can remember a world in which telephones were plugged into walls.
  • One morning in April this year, designers, programmers and tech entrepreneurs from across the world gathered at a conference centre on the shore of the San Francisco Bay. They had each paid up to $1,700 to learn how to manipulate people into habitual use of their products, on a course curated by conference organiser Nir Eyal.
  • Eyal, 39, the author of Hooked: How to Build Habit-Forming Products, has spent several years consulting for the tech industry, teaching techniques he developed by closely studying how the Silicon Valley giants operate.
  • “The technologies we use have turned into compulsions, if not full-fledged addictions,” Eyal writes. “It’s the impulse to check a message notification. It’s the pull to visit YouTube, Facebook, or Twitter for just a few minutes, only to find yourself still tapping and scrolling an hour later.” None of this is an accident, he writes. It is all “just as their designers intended”
  • He explains the subtle psychological tricks that can be used to make people develop habits, such as varying the rewards people receive to create “a craving”, or exploiting negative emotions that can act as “triggers”. “Feelings of boredom, loneliness, frustration, confusion and indecisiveness often instigate a slight pain or irritation and prompt an almost instantaneous and often mindless action to quell the negative sensation,” Eyal writes.
  • The most seductive design, Harris explains, exploits the same psychological susceptibility that makes gambling so compulsive: variable rewards. When we tap those apps with red icons, we don’t know whether we’ll discover an interesting email, an avalanche of “likes”, or nothing at all. It is the possibility of disappointment that makes it so compulsive.
  • Finally, Eyal confided the lengths he goes to protect his own family. He has installed in his house an outlet timer connected to a router that cuts off access to the internet at a set time every day. “The idea is to remember that we are not powerless,” he said. “We are in control.
  • But are we? If the people who built these technologies are taking such radical steps to wean themselves free, can the rest of us reasonably be expected to exercise our free will?
  • Not according to Tristan Harris, a 33-year-old former Google employee turned vocal critic of the tech industry. “All of us are jacked into this system,” he says. “All of our minds can be hijacked. Our choices are not as free as we think they are.”
  • Harris, who has been branded “the closest thing Silicon Valley has to a conscience”, insists that billions of people have little choice over whether they use these now ubiquitous technologies, and are largely unaware of the invisible ways in which a small number of people in Silicon Valley are shaping their lives.
  • “I don’t know a more urgent problem than this,” Harris says. “It’s changing our democracy, and it’s changing our ability to have the conversations and relationships that we want with each other.” Harris went public – giving talks, writing papers, meeting lawmakers and campaigning for reform after three years struggling to effect change inside Google’s Mountain View headquarters.
  • He explored how LinkedIn exploits a need for social reciprocity to widen its network; how YouTube and Netflix autoplay videos and next episodes, depriving users of a choice about whether or not they want to keep watching; how Snapchat created its addictive Snapstreaks feature, encouraging near-constant communication between its mostly teenage users.
  • The techniques these companies use are not always generic: they can be algorithmically tailored to each person. An internal Facebook report leaked this year, for example, revealed that the company can identify when teens feel “insecure”, “worthless” and “need a confidence boost”. Such granular information, Harris adds, is “a perfect model of what buttons you can push in a particular person”.
  • Tech companies can exploit such vulnerabilities to keep people hooked; manipulating, for example, when people receive “likes” for their posts, ensuring they arrive when an individual is likely to feel vulnerable, or in need of approval, or maybe just bored. And the very same techniques can be sold to the highest bidder. “There’s no ethics,” he says. A company paying Facebook to use its levers of persuasion could be a car business targeting tailored advertisements to different types of users who want a new vehicle. Or it could be a Moscow-based troll farm seeking to turn voters in a swing county in Wisconsin.
  • It was Rosenstein’s colleague, Leah Pearlman, then a product manager at Facebook and on the team that created the Facebook “like”, who announced the feature in a 2009 blogpost. Now 35 and an illustrator, Pearlman confirmed via email that she, too, has grown disaffected with Facebook “likes” and other addictive feedback loops. She has installed a web browser plug-in to eradicate her Facebook news feed, and hired a social media manager to monitor her Facebook page so that she doesn’t have to.
  • Harris believes that tech companies never deliberately set out to make their products addictive. They were responding to the incentives of an advertising economy, experimenting with techniques that might capture people’s attention, even stumbling across highly effective design by accident.
  • It’s this that explains how the pull-to-refresh mechanism, whereby users swipe down, pause and wait to see what content appears, rapidly became one of the most addictive and ubiquitous design features in modern technology. “Each time you’re swiping down, it’s like a slot machine,” Harris says. “You don’t know what’s coming next. Sometimes it’s a beautiful photo. Sometimes it’s just an ad.”
  • The reality TV star’s campaign, he said, had heralded a watershed in which “the new, digitally supercharged dynamics of the attention economy have finally crossed a threshold and become manifest in the political realm”.
  • “Smartphones are useful tools,” he says. “But they’re addictive. Pull-to-refresh is addictive. Twitter is addictive. These are not good things. When I was working on them, it was not something I was mature enough to think about. I’m not saying I’m mature now, but I’m a little bit more mature, and I regret the downsides.”
  • All of it, he says, is reward-based behaviour that activates the brain’s dopamine pathways. He sometimes finds himself clicking on the red icons beside his apps “to make them go away”, but is conflicted about the ethics of exploiting people’s psychological vulnerabilities. “It is not inherently evil to bring people back to your product,” he says. “It’s capitalism.”
  • He identifies the advent of the smartphone as a turning point, raising the stakes in an arms race for people’s attention. “Facebook and Google assert with merit that they are giving users what they want,” McNamee says. “The same can be said about tobacco companies and drug dealers.”
  • McNamee chooses his words carefully. “The people who run Facebook and Google are good people, whose well-intentioned strategies have led to horrific unintended consequences,” he says. “The problem is that there is nothing the companies can do to address the harm unless they abandon their current advertising models.”
  • But how can Google and Facebook be forced to abandon the business models that have transformed them into two of the most profitable companies on the planet?
  • McNamee believes the companies he invested in should be subjected to greater regulation, including new anti-monopoly rules. In Washington, there is growing appetite, on both sides of the political divide, to rein in Silicon Valley. But McNamee worries the behemoths he helped build may already be too big to curtail.
  • Rosenstein, the Facebook “like” co-creator, believes there may be a case for state regulation of “psychologically manipulative advertising”, saying the moral impetus is comparable to taking action against fossil fuel or tobacco companies. “If we only care about profit maximisation,” he says, “we will go rapidly into dystopia.”
  • James Williams does not believe talk of dystopia is far-fetched. The ex-Google strategist who built the metrics system for the company’s global search advertising business, he has had a front-row view of an industry he describes as the “largest, most standardised and most centralised form of attentional control in human history”.
  • It is a journey that has led him to question whether democracy can survive the new technological age.
  • He says his epiphany came a few years ago, when he noticed he was surrounded by technology that was inhibiting him from concentrating on the things he wanted to focus on. “It was that kind of individual, existential realisation: what’s going on?” he says. “Isn’t technology supposed to be doing the complete opposite of this?
  • That discomfort was compounded during a moment at work, when he glanced at one of Google’s dashboards, a multicoloured display showing how much of people’s attention the company had commandeered for advertisers. “I realised: this is literally a million people that we’ve sort of nudged or persuaded to do this thing that they weren’t going to otherwise do,” he recalls.
  • Williams and Harris left Google around the same time, and co-founded an advocacy group, Time Well Spent, that seeks to build public momentum for a change in the way big tech companies think about design. Williams finds it hard to comprehend why this issue is not “on the front page of every newspaper every day.
  • “Eighty-seven percent of people wake up and go to sleep with their smartphones,” he says. The entire world now has a new prism through which to understand politics, and Williams worries the consequences are profound.
  • g. “The attention economy incentivises the design of technologies that grab our attention,” he says. “In so doing, it privileges our impulses over our intentions.”
  • That means privileging what is sensational over what is nuanced, appealing to emotion, anger and outrage. The news media is increasingly working in service to tech companies, Williams adds, and must play by the rules of the attention economy to “sensationalise, bait and entertain in order to survive”.
  • It is not just shady or bad actors who were exploiting the internet to change public opinion. The attention economy itself is set up to promote a phenomenon like Trump, who is masterly at grabbing and retaining the attention of supporters and critics alike, often by exploiting or creating outrage.
  • All of which has left Brichter, who has put his design work on the backburner while he focuses on building a house in New Jersey, questioning his legacy. “I’ve spent many hours and weeks and months and years thinking about whether anything I’ve done has made a net positive impact on society or humanity at all,” he says. He has blocked certain websites, turned off push notifications, restricted his use of the Telegram app to message only with his wife and two close friends, and tried to wean himself off Twitter. “I still waste time on it,” he confesses, “just reading stupid news I already know about.” He charges his phone in the kitchen, plugging it in at 7pm and not touching it until the next morning.
  • He stresses these dynamics are by no means isolated to the political right: they also play a role, he believes, in the unexpected popularity of leftwing politicians such as Bernie Sanders and Jeremy Corbyn, and the frequent outbreaks of internet outrage over issues that ignite fury among progressives.
  • All of which, Williams says, is not only distorting the way we view politics but, over time, may be changing the way we think, making us less rational and more impulsive. “We’ve habituated ourselves into a perpetual cognitive style of outrage, by internalising the dynamics of the medium,” he says.
  • It was another English science fiction writer, Aldous Huxley, who provided the more prescient observation when he warned that Orwellian-style coercion was less of a threat to democracy than the more subtle power of psychological manipulation, and “man’s almost infinite appetite for distractions”.
  • If the attention economy erodes our ability to remember, to reason, to make decisions for ourselves – faculties that are essential to self-governance – what hope is there for democracy itself?
  • “The dynamics of the attention economy are structurally set up to undermine the human will,” he says. “If politics is an expression of our human will, on individual and collective levels, then the attention economy is directly undermining the assumptions that democracy rests on.”
Javier E

ROUGH TYPE | Nicholas Carr's blog - 0 views

www.roughtype.com

tech brain science knowledge memory distraction smartphone learning creativity reasoning problem-solving

shared by Javier E on 12 Dec 17 - Cached
  • 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 Gallup 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 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. 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 undergraduates 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,” 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 cause a “brain drain” that can diminish such vital mental skills as “learning, logical reasoning, abstract thought, problem solving, and creativity.”
  •  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 pull at our minds when we’re talking with people in person, leaving our conversations shallower and less satisfying.
  • A second experiment conducted by the researchers produced similar 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
  •  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 history 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 the qualities 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 Samsung and app writers like 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] 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 Columbia University psychologist Betsy Sparrow and including the late Harvard memory expert 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 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 own 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 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 Cynthia Ozick 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. And that means putting 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.
Javier E

Take it from the insiders: Silicon Valley is eating your soul | John Harris | Opinion |... - 0 views

www.theguardian.com/...ting-soul-google-facebook-tech

soul psychology tech addiction distraction misinformation conspiracy theory advertising technology

shared by Javier E on 07 Jan 18 - No Cached
  • The reality for millions of other people is a constant experience that all but buries the online world’s liberating possibilities in a mess of alerts, likes, messages, retweets and internet use so pathologically needy and frantic that it inevitably makes far too many people vulnerable to pernicious nonsense and real dangers.
  • if we’re not careful, we will soon be at risk of being locked into mindless behavioural loops, craving distraction even from other distractions.
  • There is a possible way out of this, of course.
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  • a culture that actually embraces the idea of navigating the internet with a discriminating sensibility and an emphasis on basic moderation.
  • There is also a mounting understanding that one of the single most important aspects of modern parenting is to be all too aware of how much social media can mess with people’s minds, and to limit our children’s screen time.
  • we ought to listen to Tristan Harris and his campaign. “Religions and governments don’t have that much influence over people’s daily thoughts,” he recently told Wired magazine. “But we have three technology companies” – he meant Facebook, Google and Apple – “who have this system that frankly they don’t even have control over … Right now, 2 billion people’s minds are already jacked in to this automated system, and it’s steering people’s thoughts toward either personalised paid advertising or misinformation or conspiracy theories. And it’s all automated; the owners of the system can’t possibly monitor everything that’s going on, and they can’t control it.”
  • “This isn’t some kind of philosophical conversation. This is an urgent concern happening right now.” Amid an ocean of corporate sophistry and doublethink, those words have the distinct ring of truth.
Javier E

Thieves of experience: On the rise of surveillance capitalism - 1 views

www.roughtype.com/?p=8608

tech brain science knowledge memory distraction smartphone learning creativity reasoning problem-solving silicon valley elite surveillance capitalism psychology

shared by Javier E on 06 May 20 - No Cached
  • 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.
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  • 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 Gallup 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 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. 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 undergraduates 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 cause a “brain drain” that can diminish such vital mental skills as “learning, logical reasoning, abstract thought, problem solving, and creativity.”
  •  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 Cynthia Ozick 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 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,” 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
  •  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 history 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 the qualities 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 Samsung and app writers like 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] 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 Columbia University psychologist Betsy Sparrow and including the late Harvard memory expert 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 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 own 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 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 second experiment conducted by the researchers produced similar 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. And that means putting 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,”
Javier E

Opinion | What College Students Need Is a Taste of the Monk's Life - The New York Times - 0 views

www.nytimes.com/...ental-health-smart-phones.html

ultimate question cognitive resilience courses technology dependence purpose mission monastery distraction education learning knowledge

shared by Javier E on 26 May 23 - No Cached
  • When she registered last fall for the seminar known around campus as the monk class, she wasn’t sure what to expect.
  • “You give up technology, and you can’t talk for a month,” Ms. Rodriguez told me. “That’s all I’d heard. I didn’t know why.” What she found was a course that challenges students to rethink the purpose of education, especially at a time when machine learning is getting way more press than the human kind.
  • Each week, students would read about a different monastic tradition and adopt some of its practices. Later in the semester, they would observe a one-month vow of silence (except for discussions during Living Deliberately) and fast from technology, handing over their phones to him.
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  • Yes, he knew they had other classes, jobs and extracurriculars; they could make arrangements to do that work silently and without a computer.
  • The class eased into the vow of silence, first restricting speech to 100 words a day. Other rules began on Day 1: no jewelry or makeup in class. Men and women sat separately and wore different “habits”: white shirts for the men, women in black. (Nonbinary and transgender students sat with the gender of their choice.)
  • Dr. McDaniel discouraged them from sharing personal information; they should get to know one another only through ideas. “He gave us new names, based on our birth time and day, using a Thai birth chart,”
  • “We were practicing living a monastic life. We had to wake up at 5 a.m. and journal every 30 minutes.”
  • If you tried to cruise to a C, you missed the point: “I realized the only way for me to get the most out of this class was to experience it all,” she said. (She got Dr. McDaniel’s permission to break her vow of silence in order to talk to patients during her clinical rotation.)
  • Dr. McDaniel also teaches a course called Existential Despair. Students meet once a week from 5 p.m. to midnight in a building with comfy couches, turn over their phones and curl up to read an assigned novel (cover to cover) in one sitting — books like James Baldwin’s “Giovanni’s Room” and José Saramago’s “Blindness.” Then they stay up late discussing it.
  • The course is not about hope, overcoming things, heroic stories,” Dr. McDaniel said. Many of the books “start sad. In the middle they’re sad. They stay sad. I’m not concerned with their 20-year-old self. I’m worried about them at my age, dealing with breast cancer, their dad dying, their child being an addict, a career that never worked out — so when they’re dealing with the bigger things in life, they know they’re not alone.”
  • Both courses have long wait lists. Students are hungry for a low-tech, introspective experience —
  • Research suggests that underprivileged young people have far fewer opportunities to think for unbroken stretches of time, so they may need even more space in college to develop what social scientists call cognitive endurance.
  • Yet the most visible higher ed trends are moving in the other direction
  • Rather than ban phones and laptops from class, some professors are brainstorming ways to embrace students’ tech addictions with class Facebook and Instagram accounts, audience response apps — and perhaps even including the friends and relatives whom students text during class as virtual participants in class discussion.
  • Then there’s that other unwelcome classroom visitor: artificial intelligence.
  • stop worrying and love the bot by designing assignments that “help students develop their prompting skills” or “use ChatGPT to generate a first draft,” according to a tip sheet produced by the Center for Teaching and Learning at Washington University in St. Louis.
  • It’s not at all clear that we want a future dominated by A.I.’s amoral, Cheez Whiz version of human thought
  • It is abundantly clear that texting, tagging and chatbotting are making students miserable right now.
  • One recent national survey found that 60 percent of American college students reported the symptoms of at least one mental health problem and that 15 percent said they were considering suicide
  • A recent meta-analysis of 36 studies of college students’ mental health found a significant correlation between longer screen time and higher risk of anxiety and depression
  • And while social media can sometimes help suffering students connect with peers, research on teenagers and college students suggests that overall, the support of a virtual community cannot compensate for the vortex of gossip, bullying and Instagram posturing that is bound to rot any normal person’s self-esteem.
  • We need an intervention: maybe not a vow of silence but a bold move to put the screens, the pinging notifications and creepy humanoid A.I. chatbots in their proper place
  • it does mean selectively returning to the university’s roots in the monastic schools of medieval Europe and rekindling the old-fashioned quest for meaning.
  • Colleges should offer a radically low-tech first-year program for students who want to apply: a secular monastery within the modern university, with a curated set of courses that ban glowing rectangles of any kind from the classroom
  • Students could opt to live in dorms that restrict technology, too
  • I prophesy that universities that do this will be surprised by how much demand there is. I frequently talk to students who resent the distracting laptops all around them during class. They feel the tug of the “imaginary string attaching me to my phone, where I have to constantly check it,”
  • Many, if not most, students want the elusive experience of uninterrupted thought, the kind where a hash of half-baked notions slowly becomes an idea about the world.
  • Even if your goal is effective use of the latest chatbot, it behooves you to read books in hard copies and read enough of them to learn what an elegant paragraph sounds like. How else will students recognize when ChatGPT churns out decent prose instead of bureaucratic drivel?
  • Most important, students need head space to think about their ultimate values.
  • His course offers a chance to temporarily exchange those unconscious structures for a set of deliberate, countercultural ones.
  • here are the student learning outcomes universities should focus on: cognitive endurance and existential clarity.
  • Contemplation and marathon reading are not ends in themselves or mere vacations from real life but are among the best ways to figure out your own answer to the question of what a human being is for
  • When students finish, they can move right into their area of specialization and wire up their skulls with all the technology they want, armed with the habits and perspective to do so responsibly
  • it’s worth learning from the radicals. Dr. McDaniel, the religious studies professor at Penn, has a long history with different monastic traditions. He grew up in Philadelphia, educated by Hungarian Catholic monks. After college, he volunteered in Thailand and Laos and lived as a Buddhist monk.
  • e found that no amount of academic reading could help undergraduates truly understand why “people voluntarily take on celibacy, give up drinking and put themselves under authorities they don’t need to,” he told me. So for 20 years, he has helped students try it out — and question some of their assumptions about what it means to find themselves.
  • “On college campuses, these students think they’re all being individuals, going out and being wild,” he said. “But they’re in a playpen. I tell them, ‘You know you’ll be protected by campus police and lawyers. You have this entire apparatus set up for you. You think you’re being an individual, but look at your four friends: They all look exactly like you and sound like you. We exist in these very strict structures we like to pretend don’t exist.’”
  • Colleges could do all this in classes integrated with general education requirements: ideally, a sequence of great books seminars focused on classic texts from across different civilizations.
  • “For the last 1,500 years, Benedictines have had to deal with technology,” Placid Solari, the abbot there, told me. “For us, the question is: How do you use the tool so it supports and enhances your purpose or mission and you don’t get owned by it?”
  • for novices at his monastery, “part of the formation is discipline to learn how to control technology use.” After this initial time of limited phone and TV “to wean them away from overdependence on technology and its stimulation,” they get more access and mostly make their own choices.
  • Evan Lutz graduated this May from Belmont Abbey with a major in theology. He stressed the special Catholic context of Belmont’s resident monks; if you experiment with monastic practices without investigating the whole worldview, it can become a shallow kind of mindfulness tourism.
  • The monks at Belmont Abbey do more than model contemplation and focus. Their presence compels even non-Christians on campus to think seriously about vocation and the meaning of life. “Either what the monks are doing is valuable and based on something true, or it’s completely ridiculous,” Mr. Lutz said. “In both cases, there’s something striking there, and it asks people a question.”
  • Pondering ultimate questions and cultivating cognitive endurance should not be luxury goods.
  • David Peña-Guzmán, who teaches philosophy at San Francisco State University, read about Dr. McDaniel’s Existential Despair course and decided he wanted to create a similar one. He called it the Reading Experiment. A small group of humanities majors gathered once every two weeks for five and a half hours in a seminar room equipped with couches and a big round table. They read authors ranging from Jean-Paul Sartre to Frantz Fanon
  • “At the beginning of every class I’d ask students to turn off their phones and put them in ‘the Basket of Despair,’ which was a plastic bag,” he told me. “I had an extended chat with them about accessibility. The point is not to take away the phone for its own sake but to take away our primary sources of distraction. Students could keep the phone if they needed it. But all of them chose to part with their phones.”
  • Dr. Peña-Guzmán’s students are mostly working-class, first-generation college students. He encouraged them to be honest about their anxieties by sharing his own: “I said, ‘I’m a very slow reader, and it’s likely some or most of you will get further in the text than me because I’m E.S.L. and read quite slowly in English.’
  • For his students, the struggle to read long texts is “tied up with the assumption that reading can happen while multitasking and constantly interacting with technologies that are making demands on their attention, even at the level of a second,”
  • “These draw you out of the flow of reading. You get back to the reading, but you have to restart the sentence or even the paragraph. Often, because of these technological interventions into the reading experience, students almost experience reading backward — as constant regress, without any sense of progress. The more time they spend, the less progress they make.”
  • Dr. Peña-Guzmán dismissed the idea that a course like his is suitable only for students who don’t have to worry about holding down jobs or paying off student debt. “I’m worried by this assumption that certain experiences that are important for the development of personality, for a certain kind of humanistic and spiritual growth, should be reserved for the elite, especially when we know those experiences are also sources of cultural capital,
  • Courses like the Reading Experiment are practical, too, he added. “I can’t imagine a field that wouldn’t require some version of the skill of focused attention.”
  • The point is not to reject new technology but to help students retain the upper hand in their relationship with i
  • Ms. Rodriguez said that before she took Living Deliberately and Existential Despair, she didn’t distinguish technology from education. “I didn’t think education ever went without technology. I think that’s really weird now. You don’t need to adapt every piece of technology to be able to learn better or more,” she said. “It can form this dependency.”
  • The point of college is to help students become independent humans who can choose the gods they serve and the rules they follow rather than allow someone else to choose for them
  • The first step is dethroning the small silicon idol in their pocket — and making space for the uncomfortable silence and questions that follow
Javier E

Why Listening Is So Much More Than Hearing - NYTimes.com - 0 views

www.nytimes.com/...so-much-more-than-hearing.html

sense perception hearing listening attention brain science psychology

shared by Javier E on 11 Nov 12 - No Cached
  • Studies have shown that conscious thought takes place at about the same rate as visual recognition, requiring a significant fraction of a second per event. But hearing is a quantitatively faster sense.
  • hearing has evolved as our alarm system — it operates out of line of sight and works even while you are asleep. And because there is no place in the universe that is totally silent, your auditory system has evolved a complex and automatic “volume control,” fine-tuned by development and experience, to keep most sounds off your cognitive radar unless they might be of use as a signal
  • The sudden loud noise that makes you jump activates the simplest type: the startle.
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  • There are different types of attention, and they use different parts of the brain.
  • Hearing, in short, is easy. You and every other vertebrate that hasn’t suffered some genetic, developmental or environmental accident have been doing it for hundreds of millions of years. It’s your life line, your alarm system, your way to escape danger and pass on your genes
  • This simplest form of attention requires almost no brains at all and has been observed in every studied vertebrate.
  • But listening, really listening, is hard when potential distractions are leaping into your ears every fifty-thousandth of a second — and pathways in your brain are just waiting to interrupt your focus to warn you of any potential dangers.
  • Listening is a skill that we’re in danger of losing in a world of digital distraction and information overload.
  • we can train our listening just as with any other skill. Listen to new music when jogging rather than familiar tunes. Listen to your dog’s whines and barks: he is trying to tell you something isn’t right. Listen to your significant other’s voice — not only to the words, which after a few years may repeat, but to the sounds under them, the emotions carried in the harmonics.
  • “You never listen” is not just the complaint of a problematic relationship, it has also become an epidemic in a world that is exchanging convenience for content, speed for meaning. The richness of life doesn’t lie in the loudness and the beat, but in the timbres and the variations that you can discern if you simply pay attention.
Javier E

For Teenage Girls, Swimsuit Season Never Ends - The New York Times - 2 views

well.blogs.nytimes.com/...rls-swimsuit-season-never-ends

swimsuit girls self-image concentration test physical psychology

shared by Javier E on 11 Aug 16 - No Cached
  • That’s what researchers in a classic study from 1998 found when they put female and male undergraduates in dressing rooms with a mirror and either swimsuits or sweaters in a range of sizes. The students were instructed to try on the assigned clothing and wear it for a while before filling out a sham evaluation of the apparel.
  • To confirm that they were detecting a detrimental effect of wearing a bathing suit, and not anxieties about math, researchers ran a second study. This time, instead of math questions, they used a test of the capacity for focused attention and again found that women wearing swimsuits scored lower than women wearing sweaters
  • In short, when young women are prompted to reflect on their physical appearance, they seem to lose intellectual focus.
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  • Having to take a test in swimwear seems not to distract most young men, but it does distract many young women, almost certainly due to the absurd beauty standards to which they are disproportionately subjected. In the words of the researchers, the swimsuit study effectively demonstrated “the psychological costs of raising girls in a culture that persistently objectifies the female body.”
  • Now, swimsuit season, especially for adolescent girls, no longer ends with summer because girls are using social media to share carefully crafted bikini shots all the time.
  • these are images with which girls become especially engaged. According to Dr. Walsh, “Girls are not comparing themselves to media ideals as much as one would expect, but they are making micro-comparisons to their peers. It’s not me versus Gisele Bündchen in a bikini, it’s me versus my good friend Amy in our bikinis.”
  • A new review of studies looking at the psychological effects of social media found that young people who spend a lot of time appraising their friends’ online photos ultimately feel worse about their own bodies.
  • Online imagery allows adolescents to observe one another in detail and gives unprecedented power to the age-old teenage preoccupation with appearance. We want to help our teenagers minimize the harm that can come from social media use, but the deluge of digital activity can make it hard to know where to start.
Javier E

Why It's OK to Let Apps Make You a Better Person - Evan Selinger - Technology - The Atl... - 0 views

www.theatlantic.com/...254246

self person morality will agent willpower technology enhanced psychology

shared by Javier E on 19 Mar 12 - No Cached
  • one theme emerges from the media coverage of people's relationships with our current set of technologies: Consumers want digital willpower. App designers in touch with the latest trends in behavioral modification--nudging, the quantified self, and gamification--and good old-fashioned financial incentive manipulation, are tackling weakness of will. They're harnessing the power of payouts, cognitive biases, social networking, and biofeedback. The quantified self becomes the programmable self.
  • the trend still has multiple interesting dimensions
  • Individuals are turning ever more aspects of their lives into managerial problems that require technological solutions. We have access to an ever-increasing array of free and inexpensive technologies that harness incredible computational power that effectively allows us to self-police behavior everywhere we go. As pervasiveness expands, so does trust.
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  • Some embrace networked, data-driven lives and are comfortable volunteering embarrassing, real time information about what we're doing, whom we're doing it with, and how we feel about our monitored activities.
  • Put it all together and we can see that our conception of what it means to be human has become "design space." We're now Humanity 2.0, primed for optimization through commercial upgrades. And today's apps are more harbinger than endpoint.
  • philosophers have had much to say about the enticing and seemingly inevitable dispersion of technological mental prosthetic that promise to substitute or enhance some of our motivational powers.
  • beyond the practical issues lie a constellation of central ethical concerns.
  • It simply means that when it comes to digital willpower, we should be on our guard to avoid confusing situational with integrated behaviors.
  • it is antithetical to the ideal of " resolute choice." Some may find the norm overly perfectionist, Spartan, or puritanical. However, it is not uncommon for folks to defend the idea that mature adults should strive to develop internal willpower strong enough to avoid external temptations, whatever they are, and wherever they are encountered.
  • In part, resolute choosing is prized out of concern for consistency, as some worry that lapse of willpower in any context indicates a generally weak character.
  • Fragmented selves behave one way while under the influence of digital willpower, but another when making decisions without such assistance. In these instances, inconsistent preferences are exhibited and we risk underestimating the extent of our technological dependency.
  • they should cause us to pause as we think about a possible future that significantly increases the scale and effectiveness of willpower-enhancing apps. Let's call this hypothetical future Digital Willpower World and characterize the ethical traps we're about to discuss as potential general pitfalls
  • the problem of inauthenticity, a staple of the neuroethics debates, might arise. People might start asking themselves: Has the problem of fragmentation gone away only because devices are choreographing our behavior so powerfully that we are no longer in touch with our so-called real selves -- the selves who used to exist before Digital Willpower World was formed?
  • Infantalized subjects are morally lazy, quick to have others take responsibility for their welfare. They do not view the capacity to assume personal responsibility for selecting means and ends as a fundamental life goal that validates the effort required to remain committed to the ongoing project of maintaining willpower and self-control.
  • Michael Sandel's Atlantic essay, "The Case Against Perfection." He notes that technological enhancement can diminish people's sense of achievement when their accomplishments become attributable to human-technology systems and not an individual's use of human agency.
  • Borgmann worries that this environment, which habituates us to be on auto-pilot and delegate deliberation, threatens to harm the powers of reason, the most central component of willpower (according to the rationalist tradition).
  • In several books, including Technology and the Character of Contemporary Life, he expresses concern about technologies that seem to enhance willpower but only do so through distraction. Borgmann's paradigmatic example of the non-distracted, focally centered person is a serious runner. This person finds the practice of running maximally fulfilling, replete with the rewarding "flow" that can only comes when mind/body and means/ends are unified, while skill gets pushed to the limit.
  • Perhaps the very conception of a resolute self was flawed. What if, as psychologist Roy Baumeister suggests, willpower is more "staple of folk psychology" than real way of thinking about our brain processes?
  • novel approaches suggest the will is a flexible mesh of different capacities and cognitive mechanisms that can expand and contract, depending on the agent's particular setting and needs. Contrary to the traditional view that identifies the unified and cognitively transparent self as the source of willed actions, the new picture embraces a rather diffused, extended, and opaque self who is often guided by irrational trains of thought. What actually keeps the self and its will together are the given boundaries offered by biology, a coherent self narrative created by shared memories and experiences, and society. If this view of the will as an expa
  • nding and contracting system with porous and dynamic boundaries is correct, then it might seem that the new motivating technologies and devices can only increase our reach and further empower our willing selves.
  • "It's a mistake to think of the will as some interior faculty that belongs to an individual--the thing that pushes the motor control processes that cause my action," Gallagher says. "Rather, the will is both embodied and embedded: social and physical environment enhance or impoverish our ability to decide and carry out our intentions; often our intentions themselves are shaped by social and physical aspects of the environment."
  • It makes perfect sense to think of the will as something that can be supported or assisted by technology. Technologies, like environments and institutions can facilitate action or block it. Imagine I have the inclination to go to a concert. If I can get my ticket by pressing some buttons on my iPhone, I find myself going to the concert. If I have to fill out an application form and carry it to a location several miles away and wait in line to pick up my ticket, then forget it.
  • Perhaps the best way forward is to put a digital spin on the Socratic dictum of knowing myself and submit to the new freedom: the freedom of consuming digital willpower to guide me past the sirens.
Javier E

Rush Limbaugh Knows Nothing About Christianity « The Dish - 0 views

dish.andrewsullivan.com/...ows-nothing-about-christianity

Christianity capitalism materialism market Pope Francis

shared by Javier E on 04 Dec 13 - No Cached
  • Limbaugh is onto something. The Pope of the Catholic Church really is offering a rebuttal to the Pope of the Republican party, which is what Limbaugh has largely become. In daily encyclicals, Rush is infallible in doctrine and not to be questioned in public. When he speaks on the airwaves, it is always ex cathedra. Callers can get an audience from him, but rarely a hearing. Dissent from his eternal doctrines means excommunication from the GOP and the designation of heretic. His is always the last word.
  • And in the Church of Limbaugh, market capitalism is an unqualified, eternal good. It is the ever-lasting truth about human beings. It is inextricable from any concept of human freedom. The fewer restrictions on it, the better.
  • The church has long opposed market capitalism as the core measure of human well-being. Aquinas even taught that interest-bearing loans were inherently unjust in the most influential theological document in church history. The fundamental reason is that market capitalism measures human life by a materialist rubric. And Jesus radically taught us to give up all our possessions, to renounce everything except our “daily bread”, to spend our lives serving the poverty-stricken takers rather than aspiring to be the wealthy and powerful makers. He told the Mark Zuckerberg of his day to give everything away to the poor, if he really wanted to be happy.
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  • there is a risk that a radical capitalistic ideology could spread which refuses even to consider these problems, in the a priori belief that any attempt to solve them is doomed to failure and which blindly entrusts their solution to the free development of market forces.
  • Could anyone have offered a more potent critique of current Republican ideology than John Paul II? Could anything better illustrate John Paul II’s critique of radical capitalist ideology than the GOP’s refusal to be concerned in any way about a fundamental question like access to basic healthcare for millions of citizens in the richest country on earth?
  • the Church in no way disputes the fact that market capitalism is by far the least worst means of raising standards of living and ending poverty and generating wealth that can be used to cure disease, feed the hungry, and protect the vulnerable. What the Church is disputing is that, beyond our daily bread, material well-being is a proper criterion for judging human morality or happiness. On a personal level, the Church teaches, as Jesus unambiguously did, that material goods beyond a certain point are actually pernicious and destructive of human flourishing.
  • the Pope is not making an empirical observation. In so far as he is, he agrees with you. What he’s saying is that this passion for material things is not what makes us good or happy. That’s all
  • if the mania for more and more materialist thrills distracts us from, say, the plight of a working American facing bankruptcy because of cancer, or the child of an illegal immigrant with no secure home, then it is a deeply immoral distraction.
  • material goods are not self-evidently the purpose of life and are usually (and in Jesus’ stern teachings always) paths away from God and our own good and our own happiness.
  • Christianity is one of the most powerful critiques of radical market triumphalism.
Javier E

The Art of Focus - NYTimes.com - 1 views

www.nytimes.com/...brooks-the-art-of-focus.html

focus mindfulness children childhood appeasement self-control

shared by Javier E on 03 Jun 14 - No Cached
  • in order to pursue their intellectual adventures, children need a secure social base:
  • The way to discover a terrifying longing is to liberate yourself from the self-censoring labels you began to tell yourself over the course of your mis-education. These formulas are stultifying
  • The lesson from childhood, then, is that if you want to win the war for attention, don’t try to say “no” to the trivial distractions you find on the information smorgasbord; try to say “yes” to the subject that arouses a terrifying longing, and let the terrifying longing crowd out everything else.
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  • Don’t structure your encounters with them the way people do today, through brainstorming sessions (those don’t work) or through conferences with projection screen
  • Focus on the external objects of fascination, not on who you think you are. Find people with overlapping obsessions.
  • this creates a space internally into which one can be absorbed. In order to be absorbed one has to feel sufficiently safe, as though there is some shield, or somebody guarding
  • Instead look at the way children learn in groups. They make discoveries alone, but bring their treasures to the group. Then the group crowds around and hashes it out. In conversation, conflict, confusion and uncertainty can be metabolized and digested through somebody else.
  • 66 percent of workers aren’t able to focus on one thing at a time. Seventy percent of employees don’t have regular time for creative or strategic thinking while at work.
  • Many of us lead lives of distraction, unable to focus on what we know we should focus on.
  • I wonder if we might be able to copy some of the techniques used by the creatures who are phenomenally good at learning things: children.
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