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For eons, God has served as a standby for “things we don’t understand.” Once an innovative researcher or tinkering alchemist figures out the science behind the miracle, humans harness the power of chemistry, biology, or computer science.

The process of ‘deep learning’—in which a machine extracts information, often in an unsupervised manner, to teach and transform itself—exploits a longstanding human paradox: we believe ourselves to have free will, but really we’re a habit-making and -performing animal repeatedly playing out its own patterns.

When we place our faith in an algorithm we don’t understand—autonomous cars, stock trades, educational policies, cancer screenings—we’re risking autonomy, as well as the higher cognitive and emotional qualities that make us human, such as compassion, empathy, and altruism.

Reading a work of fiction is therefore like getting to know a person. The more you learn about their stories, the less you “judge them by their cover”. 

Launched in Denmark 17 years ago, the project hosts events in libraries where users can “check out” a human for half an hour to hear their stories. “Readers” may ask whatever questions they like, and “renew” their loan if they have more.

The “books” are selected from a catalogue of marginalised individuals: refugees, ex-strippers, single mothers, Muslim converts, homeless people, those affected by autism and so on.

I Don’t Want Another Family to Lose a Child the Way We Did

The thought of suicide is terrifying, but we have to make talking about it a part of everyday life.

I always felt so blessed watching my boy-girl twins; even as teenagers they would walk arm in arm down the street, chatting and laughing together.

A Life Spent Focused on What Computers Are Doing to Us

We are, she fears, in danger of producing an emotionally sterile society more akin to that of the robots coming down the road.

Turkle was born in 1948 into a lower-middle-class family that raised her to assume she would ace every test she ever took and marry a nice Jewish boy with whom she would raise a brood of children to ensure the survival of the Jewish people.

it’s worth looking under the hood of the Biden digital strategy to see what future campaigns might learn from it.

while the internet alone didn’t get Mr. Biden elected, a few key decisions helped his chances.

1. Lean On Influencers and Validators

For the first time, a medication regime has been found effective for some patients with meth addiction in a large, placebo-controlled trial.

Unlike opioid addiction, for which medication-assisted treatment is the standard of care, no medication has been approved by the Food and Drug Administration for use with meth.

patients in clinics around the U.S. suffering from methamphetamine use disorder were treated for 12 weeks with a combination of medications — naltrexone and bupropion — or placebo.

Somebody makes an important scientific breakthrough, which explains a piece of the world. But then people get caught up in the excitement of this breakthrough and try to use it to explain everything.

This is what’s happening right now with neuroscience. The field is obviously incredibly important and exciting. From personal experience, I can tell you that you get captivated by it and sometimes go off to extremes, as if understanding the brain is the solution to understanding all thought and behavior.

Neuroscience will replace psychology and other fields as the way to understand action.

We constantly weigh costs and benefits with thought experiments to imagine what the consequences of different choices might be, and emotion experiments to imagine how different outcomes would feel.

And this makes relevant a crucial neurobiological factor -- during times of stress, we tend to make lousy decisions.

n cognition and rationality (the cortex)

“Researchers say our brains aren’t wired to make sense of big numbers.” A story about a single tragic death evokes waves of sadness and emotion in us. We focus on the individual’s details, their life story, and the circumstances of their death. As the number of victims increases, our ability to muster empathy fades, something often called compassion fatigue.

If we talk instead about multiple people like Constance Johnson at once or just give the numbers involved—about 4,200 women die every year from cervical cancer—the information loses its impact. We don’t comprehend a number like 4,200 the way we do the story of a single individual.

As the results of a study by Paul Slovic and colleagues in 2014 showed, the tendency to be charitable and feel compassion diminishes rapidly as the number of people involved increases from one.

I stopped getting in fights on the net, and tried to practice gentleness and kindness with people I found here. I didn’t defend myself, rally the troops, or pick sides. Instead, in the ever-growing Mexican stand-off of social media, I decided to put my gun down first.

It was not an easy thing to give up the idea of winning the fights, especially online. I am naturally good with words, and I’ve known it since I was young. I have felt strong winning an argument, slamming people, sometimes watching them log off, in shame. I have slam dunked the response, and crushed egos under well-timed insults. But that strength was always so precarious by comparison to a practice of gentleness — what if they won the fight next time? What if I wasn’t fast enough, and I ended with the onlookers jeering me, telling me I should go kill myself instead of my particular bad guy? Sometimes I fought with people for a show, so that onlookers wouldn’t make the same mistake my opponents did. But in my year of Ahimsa, I found that the performative gentleness was, like the gentle mind, much more powerful.

The internet is made of people. The internet only gets better if we get better.

There’s nothing inherently wrong with having a little pride. It can propel you forward in tough situations and demonstrates a level of self-assuredness that we all strive for in our personal and professional lives. But there’s a narrow line dividing healthy confidence and stubborn ego, and one of the primary indicators you’ve landed on the wrong side is not being able to admit when you’re wrong.

Struggling to admit our own fault, though — whether it was a major breach or a minor mess-up — doesn’t really serve us well. Not only can it sour some of our closest relationships, but it can even be detrimental to our own personal growth.

In other cases, though, it’s possible to be aware that you’re wrong — whether mildly or outright — but still struggle to wave the guilty flag due to our precious egos.

the countries participating in the United Nations Framework Convention on Climate Change (UNFCCC) agreed to a common target: to hold the rise in global average temperature “well below 2 degrees Celsius above pre-industrial levels and to pursue efforts to limit the temperature increase even further to 1.5 degrees Celsius.” The lower end of that range, 1.5˚C, has become a cause célèbre among climate activists.

If we had peaked and begun steadily reducing emissions 20 years ago, the necessary pace of reductions would have been around 3 percent a year, which is ... well, “realistic” is too strong — it still would have required rapid, coordinated action of a kind never seen before in human history — but it was at least possible to envision.

it is not the job of those of us in the business of observation and analysis to make the public feel or do things. That’s what activists do.

For people who don’t know: last December I tweeted my support for Maya Forstater, a tax specialist who’d lost her job for what were deemed ‘transphobic’ tweets. She took her case to an employment tribunal, asking the judge to rule on whether a philosophical belief that sex is determined by biology is protected in law. Judge Tayler ruled that it wasn’t.

All the time I’ve been researching and learning, accusations and threats from trans activists have been bubbling in my Twitter timeline. This was initially triggered by a ‘like’.

On one occasion, I absent-mindedly ‘liked’ instead of screenshotting. That single ‘like’ was deemed evidence of wrongthink, and a persistent low level of harassment began.

Plato and Aristotle disagreed about the imagination

Plato gave the impression that imagination is a somewhat airy-fairy luxury good. It deals with illusions and make-believe and distracts us from reality and our capacity to coolly reason about it. Aristotle countered that imagination is one of the foundations of all knowledge.

What is imagination?

You’re also the nonvoting, perhaps unwitting, subject of adults’ latest pedagogical experiments: either relentless test prep or test abolition; quasi-religious instruction in identity-based virtue and sin; a flood of state laws to keep various books out of your hands and ideas out of your head.

Your parents, looking over your shoulder at your education and not liking what they see, have started showing up at school-board meetings in a mortifying state of rage. If you live in Virginia, your governor has set up a hotline where they can rat out your teachers to the government. If you live in Florida, your governor wants your parents to sue your school if it ever makes you feel “discomfort” about who you are

Adults keep telling you the pandemic will never end, your education is being destroyed by ideologues, digital technology is poisoning your soul, democracy is collapsing, and the planet is dying—but they’re counting on you to fix everything when you grow up.

The roots of Slate Star Codex trace back more than a decade to a polemicist and self-described A.I. researcher named Eliezer Yudkowsky, who believed that intelligent machines could end up destroying humankind. He was a driving force behind the rise of the Rationalists.

Because the Rationalists believed A.I. could end up destroying the world — a not entirely novel fear to anyone who has seen science fiction movies — they wanted to guard against it. Many worked for and donated money to MIRI, an organization created by Mr. Yudkowsky whose stated mission was “A.I. safety.”

The community was organized and close-knit. Two Bay Area organizations ran seminars and high-school summer camps on the Rationalist way of thinking.

“Life Is Hard” pushes back against many platitudes of contemporary American self-improvement culture. Setiya is no friend to positive thinking — at best, it requires self-deception, and at worst, such glass-half-full optimism can be cruel to those whose pain we refuse to recognize.

Another theory Setiya challenges is the idea that happiness should be life’s primary pursuit. Instead, he argues that we should try to live well within our limits, even if this sometimes means acknowledging difficult truths.

If you really consider “happiness” in its everyday sense — a feeling of contentment and pleasure — its desirability is complicated; we can certainly be made to feel good by ignoring injustice, wars, climate change or the hardships of aging. But we cannot live meaningfully that way.

Resilience is a popular term in modern psychology that, put simply, refers to the ability to recover and move on from adverse events, failure or change.

“We don’t call it ‘character’ anymore,” said Jelena Kecmanovic, director of Arlington/DC Behavior Therapy Institute. “We call it the ability to tolerate distress, the ability to tolerate uncertainty.”

Studies suggest that resilience in kids is associated with things like empathy, coping skills and problem-solving, though this research is often done on children in extreme circumstances and may not apply to everybody

Third Wave Antiracism exploits modern Americans’ fear of being thought racist, using this to promulgate an obsessive, self-involved, totalitarian and unnecessary kind of cultural reprogramming.

The problem is that on matters of societal procedure and priorities, the adherents of this religion—true to the very nature of religion—cannot be reasoned with. They are, in this, medievals with lattes.

first, what this is not.

Jimo Borjigin, a professor of neurology at the University of Michigan, had been troubled by the question of what happens to us when we die. She had read about the near-death experiences of certain cardiac-arrest survivors who had undergone extraordinary psychic journeys before being resuscitated. Sometimes, these people reported travelling outside of their bodies towards overwhelming sources of light where they were greeted by dead relatives. Others spoke of coming to a new understanding of their lives, or encountering beings of profound goodness

Borjigin didn’t believe the content of those stories was true – she didn’t think the souls of dying people actually travelled to an afterworld – but she suspected something very real was happening in those patients’ brains. In her own laboratory, she had discovered that rats undergo a dramatic storm of many neurotransmitters, including serotonin and dopamine, after their hearts stop and their brains lose oxygen. She wondered if humans’ near-death experiences might spring from a similar phenomenon, and if it was occurring even in people who couldn’t be revived

when she looked at the scientific literature, she found little enlightenment. “To die is such an essential part of life,” she told me recently. “But we knew almost nothing about the dying brain.” So she decided to go back and figure out what had happened inside the brains of people who died at the University of Michigan neurointensive care unit.