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Javier E

Is Facebook Bad for You? It Is for About 360 Million Users, Company Surveys Suggest - WSJ - 0 views

www.wsj.com/...nts-facebook-files-11636124681

facebook research psychology addiction harmful

shared by Javier E on 07 Nov 21 - No Cached
  • Facebook FB 1.57% researchers have found that 1 in 8 of its users report engaging in compulsive use of social media that impacts their sleep, work, parenting or relationships, according to documents reviewed by The Wall Street Journal.
  • These patterns of what the company calls problematic use mirror what is popularly known as internet addiction. They were perceived by users to be worse on Facebook than any other major social-media platform
  • A Facebook team focused on user well-being suggested a range of fixes, and the company implemented some, building in optional features to encourage breaks from social media and to dial back the notifications that can serve as a lure to bring people back to the platform.
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  • Facebook shut down the team in late 2019.
  • “We have a role to play, which is why we’ve built tools and controls to help people manage when and how they use our services,” she said in the statement. “Furthermore, we have a dedicated team working across our platforms to better understand these issues and ensure people are using our apps in ways that are meaningful to them.”
  • They wrote that they don’t consider the behavior to be a clinical addiction because it doesn’t affect the brain in the same way as gambling or substance abuse. In one document, they noted that “activities like shopping, sex and Facebook use, when repetitive and excessive, may cause problems for some people.”
  • In March 2020, several months after the well-being team was dissolved, researchers who had been on the team shared a slide deck internally with some of the findings and encouraged other teams to pick up the work.
  • The researchers estimated these issues affect about 12.5% of the flagship app’s more than 2.9 billion users, or more than 360 million people. About 10% of users in the U.S., one of Facebook’s most lucrative markets, exhibit this behavior
  • In the Philippines and in India, which is the company’s largest market, the employees put the figure higher, at around 25%.
  • “Why should we care?” the researchers wrote in the slide deck. “People perceive the impact. In a comparative study with competitors, people perceived lower well-being and higher problematic use on Facebook compared to any other service.
  • Facebook’s findings are consistent with what many external researchers have observed for years,
  • said Brian Primack, a professor of public health and medicine and dean of the College of Education and Health Professions at the University of Arkansas
  • His research group followed about a thousand people over six months in a nationally representative survey and found that the amount of social media that a person used was the No. 1 predictor of the variables they measured for who became depressed.
  • In late 2017, a Facebook executive and a researcher wrote a public blog post that outlined some of the issues with social-media addiction. According to the post, the company had found that while passive consumption of social media could make you feel worse, the opposite was true of more active social-media use.
  • Inside Facebook, the researchers registered concern about the direction of Facebook’s focus on certain metrics, including the number of times a person logs into the app, which the company calls a session. “One of the worries with using sessions as a north star is we want to be extra careful not to game them by creating bad experiences for vulnerable populations,” a researcher wrote, referring to elements designed to draw people back to Facebook frequently, such as push notifications.
  • Facebook then made a switch to more heavily weigh “meaningful social interactions” in its news feed as a way to combat passive consumption. One side effect of that change, as outlined in a previous Journal article in The Facebook Files, was that the company’s algorithms rewarded content that was angry or sensational, because those posts increased engagement from users.
  • Facebook said any algorithm can promote objectionable or harmful content and that the company is doing its best to mitigate the problem.
  • “Every second that I wasn’t occupied by something I had to do I was fooling around on my phone scrolling through Facebook,” Ms. Gandy said. “Facebook took over my brain.”
  • “Actively interacting with people—especially sharing messages, posts and comments with close friends and reminiscing about past interactions—is linked to improvements in well-being,” the company said.
  • The well-being team, according to people familiar with the matter, was reshuffled at least twice since late 2017 before it was disbanded, and could get only about half of the resources the team requested to do its work.
  • In 2018, Facebook’s researchers surveyed 20,000 U.S. users and paired their answers with data about their behavior on Facebook. The researchers found about 3% of these users said they experienced “serious problems” in their sleep, work or relationships related to their time on Facebook that they found difficult to change. Some of the researchers’ work was published in a 2019 paper.
  • According to that study, the researchers also said that a liberal interpretation of the results would be that 14% of respondents spent “a lot more time on Facebook than they want to,” although they didn’t label this group problematic users.
  • In 2019, the researchers had come to a new figure: What they called problematic use affects 12.5% of people on Facebook, they said. This survey used a broader definition for the issue, including users who reported negative results on key aspects of their life as well as feelings of guilt or a loss of control, according to the documents.
  • The researchers also asked Facebook users what aspects of Facebook triggered them most. The users said the app’s many notifications sucked them in. “Red dots are toxic on the home screen,” a male young adult in the U.S. told the researchers, referring to the symbol that alerts a user to new content.
  • One entrepreneur came up with his own solution to some of these issues. In 2016, software developer Louis Barclay manually unfollowed all the people, pages and groups he saw on Facebook in an attempt to be more deliberate about how he used technology. The process, which isn’t the same as unfriending, took him days, but he was happy with the result: an empty newsfeed that no longer sucked him in for hours. He could still visit the profile pages of everyone he wanted to connect with on Facebook, but their content would no longer appear in the never-ending scroll of posts.
  • Thinking other people might benefit from a similar experience on Facebook, he built a tool that would enable anyone to automate the process. He created it as a piece of add-on software called a browser extension that anyone could download. He called it Unfollow Everything and made it available on Chrome’s web store free of charge.
  • In July, Facebook sent Mr. Barclay a cease-and-desist letter, which the inventor earlier wrote about for Slate, saying his tool was a breach of its terms of service for automating user interactions. It also permanently disabled Mr. Barclay’s personal Facebook and Instagram accounts.
  • Ms. Lever, the company spokeswoman, said Mr. Barclay’s extension could pose risks if abused, and said Facebook offers its own unfollow tool that allows users to manually unfollow accounts.
Javier E

Technopoly-Chs. 9,10--Scientism, the great symbol drain - 0 views

scientism science social science narrative objectivity advertising morality authority coherence Postman book notes

shared by Javier E on 02 Oct 21 - No Cached
  • By Scientism, I mean three interrelated ideas that, taken together, stand as one of the pillars of Technopoly.
  • The first and indispensable idea is, as noted, that the methods of the natural sciences can be applied to the study of human behavior. This idea is the backbone of much of psychology and sociology as practiced at least in America, and largely accounts for the fact that social science, to quote F. A. Hayek, "has cont~ibuted scarcely anything to our understanding of social phenomena." 2
  • The second idea is, as also noted, that social science generates specific principles which can be used to organize society on a rational and humane basis. This implies that technical meansmostly "invisible technologies" supervised by experts-can be designed to control human behavior and set it on the proper course.
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  • The third idea is that faith in science can serve as a comprehensive belief system that gives meaning to life, as well. as a sense of well-being, morality, and even immortality.
  • the spirit behind this scientific ideal inspired several men to believe that the reliable and predictable knowledge that could be obtained about stars and atoms could also be obtained about human behavior.
  • Among the best known of these early "social scientists" were Claude-Henri de Saint-Simon, Prosper Enfantin, and, of course, Auguste Comte.
  • They held in common two beliefs to which T echnopoly is deeply indebted: that the natural sciences provide a method to unlock the secrets of both the human heart and the direction of social life; that society can be rationally and humanely reorganized according to principles that social science will uncover. It is with these men that the idea of "social engineering" begins and the seeds of Scientism are planted.
  • Information produced by counting may sometimes be valuable in helping a person get an idea, or, even more so, in providing support for an idea. But the mere activity of counting does not make science.
  • Nor does observing th_ings, though it is sometimes said that if one is empirical, one is scientific. To be empirical means to look at things before drawing conclusions. Everyone, therefore, is an empiricist, with the possible exception of paranoid schizophrenics.
  • What we may call science, then, is the quest to find the immutable and universal laws that govern processes, presuming that there are cause-and-effect relations among these processes. It follows that the quest to understand human behavior and feeling can in no sense except the most trivial be called science.
  • Scientists do strive to be empirical and where possible precise, but it is also basic to their enterprise that they maintain a high degree of objectivity, which means that they study things independently of what people think or do about them.
  • I do not say, incidentally, that the Oedipus complex and God do not exist. Nor do I say that to believe in them is harmful-far from it. I say only that, there being no tests that could, in principle, show them to be false, they fall outside the purview Scientism 151 of science, as do almost all theories that make up the content of "social science."
  • in the nineteenth centu~, novelists provided us with most of the powerful metaphors and images of our culture.
  • This fact relieves the scientist of inquiring into their values and motivations and for this reason alone separates science from what is called social science, consigning the methodology of the latter (to quote Gunnar Myrdal) to the status of the "metaphysical and pseudo-objective." 3
  • The status of social-science methods is further reduced by the fact that there are almost no experiments that will reveal a social-science theory to be false.
  • et us further suppose that Milgram had found that 100 percent of his 1 subjecl:s did what they were told, with or without Hannah Arendt. And now let us suppose that I tell you a story of a Scientism 153 group of people who in some real situation refused to comply with the orders of a legitimate authority-let us say, the Danes who in the face of Nazi occupation helped nine thousand Jews escape to Sweden. Would you say to me that this cannot be so because Milgram' s study proves otherwise? Or would you say that this overturns Milgram's work? Perhaps you would say that the Danish response is not relevant, since the Danes did not regard the Nazi occupation as constituting legitimate autho!ity. But then, how would we explain the cooperative response to Nazi authority of the French, the Poles, and the Lithuanians? I think you would say none of these things, because Milgram' s experiment qoes not confirm or falsify any theory that might be said to postulate a law of human nature. His study-which, incidentally, I find both fascinating and terrifying-is not science. It is something else entirely.
  • Freud, could not imagine how the book could be judged exemplary: it was science or it was nothing. Well, of course, Freud was wrong. His work is exemplary-indeed, monumental-but scarcely anyone believes today that Freud was doing science, any more than educated people believe that Marx was doing science, or Max Weber or Lewis Mumford or Bruno Bettelheim or Carl Jung or Margaret Mead or Arnold Toynbee. What these people were doing-and Stanley Milgram was doing-is documenting the behavior and feelings of people as they confront problems posed by their culture.
  • the stories of social r~searchers are much closer in structure and purpose to what is called imaginative literature; that is to say, both a social researcher and a novelist give unique interpretations to a set of human events and support their interpretations with examples in various forms. Their interpretations cannot be proved or disproved but will draw their appeal from the power of their language, the depth of their explanations, the relevance of their examples, and the credibility of their themes.
  • And all of this has, in both cases, an identifiable moral purpose.
  • The words "true" and "false" do not apply here in the sense that they are used in mathematics or science. For there is nothing universally and irrevocably true or false about these interpretations. There are no critical tests to confirm or falsify them. There are no natural laws from which they are derived. They are bound by time, by situation, and above all by the cultural prejudices of the researcher or writer.
  • Both the novelist and the social researcher construct their stories by the use of archetypes and metaphors.
  • Cervantes, for example, gave us the enduring archetype of the incurable dreamer and idealist in Don Quixote. The social historian Marx gave us the archetype of the ruthless and conspiring, though nameless, capitalist. Flaubert gave us the repressed b~urgeois romantic in Emma Bovary. And Margaret Mead gave us the carefree, guiltless Samoan adolescent. Kafka gave us the alienated urbanite driven to self-loathing. And Max Weber gave us hardworking men driven by a mythology he called the Protestant Ethic. Dostoevsky gave us the egomaniac redeemed by love and religious fervor. And B. F. Skinner gave us the automaton redeemed by a benign technology.
  • Why do such social researchers tell their stories? Essentially for didactic and moralistic purposes. These men and women tell their stories for the same reason the Buddha, Confucius, Hillel, and Jesus told their stories (and for the same reason D. H. Lawrence told his).
  • Moreover, in their quest for objectivity, scientists proceed on the assumption that the objects they study are indifferent to the fact that they are being studied.
  • If, indeed, the price of civilization is repressed sexuality, it was not Sigmund Freud who discovered it. If the consciousness of people is formed by their material circumstances, it was not Marx who discovered it. If the medium is the message, it was not McLuhan who discovered it. They have merely retold ancient stories in a modem style.
  • Unlike science, social research never discovers anything. It only rediscovers what people once were told and need to be told again.
  • Only in knowing ~omething of the reasons why they advocated education can we make sense of the means they suggest. But to understand their reas.ons we must also understand the narratives that governed their view of the world. By narrative, I mean a story of human history that gives meaning to the past, explains the present, and provides guidance for the future.
  • In Technopoly, it is not Scientism 159 enough to say, it is immoral and degrading to allow people to be homeless. You cannot get anywhere by asking a judge, a politician, or a bureaucrat to r~ad Les Miserables or Nana or, indeed, the New Testament. Y 01.i must show that statistics have produced data revealing the homeless to be unhappy and to be a drain on the economy. Neither Dostoevsky nor Freud, Dickens nor Weber, Twain nor Marx, is now a dispenser of legitimate knowledge. They are interesting; they are ''.worth reading"; they are artifacts of our past. But as for "truth," we must tum to "science."
  • In Technopoly, it is not enough for social research to rediscover ancient truths or to comment on and criticize the moral behavior of people. In T echnopoly, it is an insult to call someone a "moralizer." Nor is it sufficient for social research to put forward metaphors, images, and ideas that can help people live with some measure of understanding and dignity.
  • Such a program lacks the aura of certain knowledge that only science can provide. It becomes necessary, then, to transform psychology, sociology, and anthropology into "sciences," in which humanity itself becomes an object, much like plants, planets, or ice cubes.
  • That is why the commonplaces that people fear death and that children who come from stable families valuing scholarship will do well in school must be announced as "discoveries" of scientific enterprise. In this way, social resear~hers can see themselves, and can be seen, as scientists, researchers without bias or values, unburdened by mere opinion. In this way, social policies can be claimed to rest on objectively determined facts.
  • given the psychological, social, and material benefits that attach to the label "scientist," it is not hard to see why social researchers should find it hard to give it up.
  • Our social "s'cientists" have from the beginning been less tender of conscience, or less rigorous in their views of science, or perhaps just more confused about the questions their procedures can answer and those they cannot. In any case, they have not been squeamish about imputing to their "discoveries" and the rigor of their procedures the power to direct us in how we ought rightly to behave.
  • It is less easy to see why the rest of us have so willingly, even eagerly, cooperated in perpetuating the same illusion.
  • When the new technologies and techniques and spirit of men like Galileo, Newton, and Bacon laid the foundations of natural science, they also discredited the authority of earlier accounts of the physical world, as found, for example, in the great tale of Genesis. By calling into question the truth of such accounts in one realm, science undermined the whole edifice of belief in sacred stories and ultimately swept away with it the source to which most humans had looked for moral authority. It is not too much to say, I think, that the desacralized world has been searching for an alternative source of moral authority ever since.
  • We welcome them gladly, and the claim explicitly made or implied, because we need so desperately to find some source outside the frail and shaky judgments of mortals like ourselves to authorize our moral decisions and behavior. And outside of the authority of brute force, which can scarcely be called moral, we seem to have little left but the authority of procedures.
  • It is not merely the misapplication of techniques such as quantification to questions where numbers have nothing to say; not merely the confusion of the material and social realms of human experience; not merely the claim of social researchers to be applying the aims and procedures of natural scien\:e to the human world.
  • This, then, is what I mean by Scientism.
  • It is the desperate hope, and wish, and ultimately the illusory belief that some standardized set of procedures called "science" can provide us with an unimpeachable source of moral authority, a suprahuman basis for answers to questions like "What is life, and when, and why?" "Why is death, and suffering?" 'What is right and wrong to do?" "What are good and evil ends?" "How ought we to think and feel and behave?
  • Science can tell us when a heart begins to beat, or movement begins, or what are the statistics on the survival of neonates of different gestational ages outside the womb. But science has no more authority than you do or I do to establish such criteria as the "true" definition of "life" or of human state or of personhood.
  • Social research can tell us how some people behave in the presence of what they believe to be legitimate authority. But it cannot tell us when authority is "legitimate" and when not, or how we must decide, or when it may be right or wrong to obey.
  • To ask of science, or expect of science, or accept unchallenged from science the answers to such questions is Scientism. And it is Technopoly's grand illusion.
  • In the institutional form it has taken in the United States, advertising is a symptom of a world-view 'that sees tradition as an obstacle to its claims. There can, of course, be no functioning sense of tradition without a measure of respect for symbols. Tradition is, in fact, nothing but the acknowledgment of the authority of symbols and the relevance of the narratives that gave birth to them. With the erosion of symbols there follows a loss of narrative, which is one of the most debilitating consequences of Technopoly' s power.
  • What the advertiser needs to know is not what is right about the product but what is wrong about the buyer. And so the balance of business expenditures shifts from product research to market research, which meahs orienting business away from making products of value and toward making consumers feel valuable. The business of business becomes pseudo-therapy; the consumer, a patient reassl.,lred by psychodramas.
  • At the moment, 1t 1s considered necessary to introduce computers to the classroom, as it once was thought necessary to bring closed-circuit television and film to the classroom. To the question "Why should we do this?" the answer is: "To make learning more efficient and more interesting." Such an answer is considered entirely adequate, since in T ~chnopoly efficiency and interest need no justification. It is, therefore, usually not noticed that this answer does not address the question "What is learning for?"
  • What this means is that somewhere near the core of Technopoly is a vast industry with license to use all available symbols to further the interests of commerce, by devouring the psyches of consumers.
  • In the twentieth century, such metaphors and images have come largely from the pens of social historians and researchers. ·Think of John Dewey, William James, Erik Erikson, Alfred Kinsey, Thorstein Veblen, Margaret Mead, Lewis Mumford, B. F. Skinner, Carl Rogers, Marshall McLuhan, Barbara Tuchman, Noam Chomsky, Robert Coles, even Stanley Milgram, and you must acknowledge that our ideas of what we are like and what kind of country we live in come from their stories to a far greater extent than from the stories of our most renowned novelists.
  • social idea that must be advanced through education.
  • Confucius advocated teaching "the Way" because in tradition he saw the best hope for social order. As our first systematic fascist, Plato wished education to produce philosopher kings. Cicero argued that education must free the student from the tyranny of the present. Jefferson thought the purpose of education is to teach the young how to protect their liberties. Rousseau wished education to free the young from the unnatural constraints of a wicked and arbitrary social order. And among John Dewey's aims was to help the student function without certainty in a world of constant change and puzzling· ambiguities.
  • The point is that cultures must have narratives and will find them where they will, even if they lead to catastrophe. The alternative is to live without meaning, the ultimate negation of life itself.
  • It is also to the point to say that each narrative is given its form and its emotional texture through a cluster of symbols that call for respect and allegiance, even devotion.
  • by definition, there can be no education philosophy that does not address what learning is for. Confucius, Plato, Quintilian, Cicero, Comenius, Erasmus, Locke, Rousseau, Jefferson, Russell, Montessori, Whitehead, and Dewey--each believed that there was some transcendent political, spiritual, or
  • The importance of the American Constitution is largely in its function as a symbol of the story of our origins. It is our political equivalent of Genesis. To mock it, to• ignore it, to circwnvent it is to declare the irrelevance of the story of the United States as a moral light unto the world. In like fashion, the Statue of Liberty is the key symbol of the story of America as the natural home of the teeming masses, from anywhere, yearning to be free.
  • There are those who believe--as did the great historian Arnold Toynbee-that without a comprehensive religious narrative at its center a culture must decline. Perhaps. There are, after all, other sources-mythology, politics, philosophy, and science; for example--but it is certain that no culture can flourish without narratives of transcendent orjgin and power.
  • This does not mean that the mere existence of such a narrative ensures a culture's stability and strength. There are destructive narratives. A narrative provides meaning, not necessarily survival-as, for example, the story provided by Adolf Hitler to the German nation in t:he 1930s.
  • What story does American education wish to tell now? In a growing Technopoly, what do we believe education is for?
  • The answers are discouraging, and one of. them can be inferred from any television commercial urging the young to stay in school. The commercial will either imply or state explicitly that education will help the persevering student to get a ·good job. And that's it. Well, not quite. There is also the idea that we educate ourselves to compete with the Japanese or the Germans in an economic struggle to be number one.
  • Young men, for example, will learn how to make lay-up shots when they play basketball. To be able to make them is part of the The Great Symbol Drain 177 definition of what good players are. But they do not play basketball for that purpose. There is usually a broader, deeper, and more meaningful reason for wanting to play-to assert their manhood, to please their fathers, to be acceptable to their peers, even for the sheer aesthetic pleasure of the game itself. What you have to do to be a success must be addressed only after you have found a reason to be successful.
  • Bloom's solution is that we go back to the basics of Western thought.
  • He wants us to teach our students what Plato, Aristotle, Cicero, Saint Augustine, and other luminaries have had to say on the great ethical and epistemological questions. He believes that by acquainting themselves with great books our students will acquire a moral and intellectual foundation that will give meaning and texture to their lives.
  • Hirsch's encyclopedic list is not a solution but a description of the problem of information glut. It is therefore essentially incoherent. But it also confuses a consequence of education with a purpose. Hirsch attempted to answer the question "What is an educated person?" He left unanswered the question "What is an education for?"
  • Those who reject Bloom's idea have offered several arguments against it. The first is that such a purpose for education is elitist: the mass of students would not find the great story of
  • Western civilization inspiring, are too deeply alienated from the past to find it so, and would therefore have difficulty connecting the "best that has been thought and said" to their own struggles to find q1eaning in their lives.
  • A second argument, coming from what is called a "leftist" perspective, is even more discouraging. In a sense, it offers a definition of what is meant by elitism. It asserts that the "story of Western civilization" is a partial, biased, and even oppressive one. It is not the story of blacks, American Indians, Hispanics, women, homosexuals-of any people who are not white heterosexual males of Judea-Christian heritage. This claim denies that there is or can be a national culture, a narrative of organizing power and inspiring symbols which all citizens can identify with and draw sustenance from. If this is true, it means nothing less than that our national symbols have been drained of their power to unite, and that education must become a tribal affair; that is, each subculture must find its own story and symbols, and use them as the moral basis of education.
  • nto this void comes the Technopoly story, with its emphasis on progress without limits, rights without responsibilities, and technology without cost. The T echnopoly story is without a moral center. It puts in its place efficiency, interest, and economic advance. It promises heaven on earth through the conveniences of technological progress. It casts aside all traditional narratives and symbols that· suggest stability and orderliness, and tells, instead, of a life of skills, technical expertise, and the ecstasy of consumption. Its purpose is to produce functionaries for an ongoing Technopoly.
  • It answers Bloom by saying that the story of Western civilization is irrelevant; it answers the political left by saying there is indeed a common culture whose name is T echnopoly and whose key symbol is now the computer, toward which there must be neither irreverence nor blasphemy. It even answers Hirsch by saying that there are items on his list that, if thought about too deeply and taken too seriously, will interfere with the progress of technology.
peterconnelly

German Chancellor accused of comparing climate activists to Nazis - CNN - 0 views

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

climate cnn

shared by peterconnelly on 03 Jun 22 - No Cached
  • German Chancellor Olaf Scholz was accused Monday of comparing climate activists to Nazis, in allegations that his spokesperson said were "completely absurd."
  • "I'll be honest: These black-clad displays at various events by the same people over and over again remind me of a time that is, thank God, long gone by," he said in an exchange captured on camera.
  • Scholz was speaking about the phase-out of coal-fired power generation and resulting jobs losses in open cast mining when he was interrupted.
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  • Prominent German Climate scientist Friederike Otto commented that "Scholz 'forgets' our worst history, dismisses every generation that comes after him as irrelevant & the audience just applauds."
  • "Where does one begin? In just one half-sentence, the Chancellor of the Federal Republic relativizes the Nazi regime and, in a paradoxical way, also the climate crisis," she wrote on Twitter. "He stylizes climate protection as an ideology with parallels to the Nazi regime. In 2022. Jesus. This is such a scandal."
  • "I have also been to events where five people sat dressed in the same way, each had a well-rehearsed stance, and then they do it again every time," he said. "And that's why I think that is not a discussion, that is not participation in a discussion, but an attempt to manipulate events for one's own purposes. One should not do this."
  • The chancellor leads a three-party coalition with partners the Greens and pro-business Free Democrats, and their pledge to improve climate change action was central to their campaign.
peterconnelly

How an Organized Republican Effort Punishes Companies for Climate Action - The New York... - 0 views

www.nytimes.com/...blicans-blackrock-climate.html

companies climate action new york times

shared by peterconnelly on 01 Jun 22 - No Cached
  • In Texas, a new law bars the state’s retirement and investment funds from doing business with companies that the state comptroller says are boycotting fossil fuels.
  • Conservative lawmakers in 15 other states are promoting similar legislation.
  • Across the country, Republican lawmakers and their allies have launched a campaign to try to rein in what they see as activist companies trying to reduce the greenhouse gases that are dangerously heating the planet.
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  • In doing so, Mr. Moore and others have pushed climate change from the scientific realm into the political battles already raging over topics like voting rights, abortion and L.G.B.T.Q. issues.
  • “There is a coordinated effort to chill corporate engagement on these issues,” said Daniella Ballou-Aares
  • They have worked alongside a nonprofit organization that has run television ads, dispatched roaming billboard trucks and rented out a Times Square billboard criticizing BlackRock for championing what they call woke causes, including environmentalism.
  • That activism has often put companies at odds with the Republican Party, traditionally the ally of big business.
  • as pressure has grown from consumers and liberal groups to take action, corporations have warmed to the notion of using capital and markets to create a cleaner economy
  • When President Trump declared in 2017 that he would pull the United States from the Paris climate accord, more than 2,000 businesses and investors — including Apple, Amazon and Mars — signed a pledge to continue to work toward climate goals.
  • Mr. Fink of BlackRock has emerged as a main target of conservatives.
  • And in January, Mr. Moore pulled about $20 million out of a fund managed by BlackRock because the firm has encouraged other companies to reduce emissions. BlackRock still manages several billion for West Virginia’s state retirement system. “We’re divesting from BlackRock because they’re divesting from us,” Mr. Moore said in an interview.
  • “These big banks are virtue signaling because they are woke,”
  • “Every company and every industry will be transformed by the transition to a net-zero world,” Mr. Fink wrote. “The question is, will you lead, or will you be led?”
  • “We are perhaps the world’s largest investor in fossil fuel companies, and, as a long-term investor in these companies, we want to see these companies succeed and prosper,” BlackRock’s head of external affairs, Dalia Blass, wrote in a letter to Texas regulators in January.
  • “BlackRock is trying to have it all ways, acting like it is trying to please everyone.”
  • “ESG is a scam,” he said on Twitter on this month. “It has been weaponized by phony social justice warriors.” Shortly after that he shared a meme that declared an ESG score “determines how compliant your business is with the leftist agenda.”
  • “Climate change is not a financial risk that we need to worry about,” adding, “Who cares if Miami is six meters underwater in 100 years?”
  • That view is at odds with the findings of the world’s leading climate scientists. A major United Nations report warned last month that the world could reach a threshold by the end of this decade beyond which the dangers of global warming — including worsening floods, droughts and wildfires — will grow considerably. In 2021, there were 20 weather or climate-related disasters in the United States that each cost more than $1 billion in losses, according to the federal government.
  • “Our ambition is to be the leading bank supporting the global economy in the transition to net zero,” he said.
Javier E

Opinion | Trump, Musk and Kanye Are Twitter Poisoned - The New York Times - 0 views

www.nytimes.com/...trump-musk-kanye-twitter.html

twitter poison corruption infantilization social media psychology conditioning

shared by Javier E on 14 Nov 22 - No Cached
  • By Jaron LanierMr. Lanier is a computer scientist and an author of several books on technology’s impact on people.
  • I have observed a change, or really a narrowing, in the public behavior of people who use Twitter or other social media a lot.
  • When I compare Mr. Musk, Mr. Trump and Ye, I see a convergence of personalities that were once distinct. The garish celebrity playboy, the obsessive engineer and the young artist, as different from one another as they could be, have all veered not in the direction of becoming grumpy old men, but into being bratty little boys in a schoolyard. Maybe we should look at what social media has done to these men.
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  • I believe “Twitter poisoning” is a real thing. It is a side effect that appears when people are acting under an algorithmic system that is designed to engage them to the max. It’s a symptom of being part of a behavior-modification scheme.
  • The same could be said about any number of other figures, including on the left. Examples are found in the excesses of cancel culture and joyless orthodoxies in fandom, in vain attention competitions and senseless online bullying.
  • The human brain did not evolve to handle modern chemicals or modern media technology and is vulnerable to addiction. That is true for me and for us all.
  • Behavioral changes occur as a side effect of something called operant conditioning, which is the underlying mechanism of social media addiction. This is the core mechanism analogous to the role alcohol plays in alcoholism.
  • In the case of digital platforms, the purpose is usually “engagement,” a concept that is hard to distinguish from addiction. People receive little positive and negative jolts of social feedback — getting followed or liked, or being ignored or even humiliated.
  • Before social media, that kind of tight feedback loop had rarely been present in human communications outside of laboratories or marriages. (This is part of why marriage can be hard, I suspect.)  
  • was around when Google and other companies that operate on the personalized advertising model were created, and I can say that at least in the early days, operant conditioning was not part of the plan.
  • What happened was that the algorithms that optimized the individualized advertising model found their way into it automatically, unintentionally rediscovering methods that had been tested on dogs and pigeons.
  • There is a childish insecurity, where before there was pride. Instead of being above it all, like traditional strongmen throughout history, the modern social media-poisoned alpha male whines and frets.
  • What do I think are the symptoms of Twitter poisoning?
  • o be clear, whiners are much better than Stalins. And yet there have been plenty of more mature and gracious leaders who are better than either
  • When we were children, we all had to negotiate our way through the jungle of human power relationships at the playground
  • When we feel those old humiliations, anxieties and sadisms again as adults — over and over, because the algorithm has settled on that pattern as a powerful way to engage us — habit formation restimulates old patterns that had been dormant. We become children again, not in a positive, imaginative sense, but in a pathetic way.
  • Twitter poisoning makes sufferers feel more oppressed than is reasonable in response to reasonable rules. The scope of fun is constricted to transgressions.
  • Unfortunately, scale changes everything. Taunts become dangerous hate when amplified. A Twitter-poisoned soul will often complain of a loss of fun when someone succeeds at moderating the spew of hate.
  • the afflicted lose all sense of proportion about their own powers. They can come to believe they have almost supernatural abilities
  • The degree of narcissism becomes almost absolute. Everything is about what someone else thinks of you.
  • These observations should inform our concerns about TikTok. The most devastating way China might use TikTok is not to misdirect our elections or to prefer pro-China posts, but to generally ramp up social media disease, so as to make Americans more divided, less able to talk to one another and less able to put up a coordinated, unified front.
  • uide society. Whether that idea appeals or not, when technology degrades the minds of those same engineers, then the result can only be dysfunction.
  • Jaron Lanier is a computer scientist who pioneered research in virtual reality and whose books include “Ten Arguments for Deleting Your Social Media Accounts Right Now.” He is Microsoft’s “prime unifying scientist” but does not speak for the company.
Javier E

Everyone's Over Instagram - The Atlantic - 0 views

www.theatlantic.com/...672305

social media instagram

shared by Javier E on 02 Dec 22 - No Cached
  • “Gen Z’s relationship with Instagram is much like millennials’ relationship with Facebook: Begrudgingly necessary,” Casey Lewis, a youth-culture consultant who writes the youth-culture newsletter After School, told me over email. “They don’t want to be on it, but they feel it’s weird if they’re not.”
  • a recent Piper Sandler survey found that, of 14,500 teens surveyed across 47 states, only 20 percent named Instagram their favorite social-media platform (TikTok came first, followed by Snapchat).
  • Simply being on Instagram is a very different thing from actively engaging with it. Participating means throwing pictures into a void, which is why it’s become kind of cringe. To do so earnestly suggests a blithe unawareness of your surroundings, like shouting into the phone in public.
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  • In other words, Instagram is giving us the ick: that feeling when a romantic partner or crush does something small but noticeable—like wearing a fedora—that immediately turns you off forever.
  • “People who aren’t influencers only use [Instagram] to watch other people make big announcements,” Lee Tilghman, a former full-time Instagram influencer, told me over the phone. “My close friends who aren’t influencers, they haven’t posted in, like, two years.”
  • although Instagram now has 2 billion monthly users, it faces an existential problem: What happens when the 18-to-29-year-olds who are most likely to use the app, at least in America, age out or go elsewhere? Last year, The New York Times reported that Instagram was privately worried about attracting and retaining the new young users that would sustain its long-term growth—not to mention whose growing shopping potential is catnip to advertisers.
  • Over the summer, these frustrations boiled over. An update that promised, among other things, algorithmically recommended video content that would fill the entire screen was a bridge too far. Users were fed up with watching the app contort itself into a TikTok copycat that prioritized video and recommended posts over photos from friends
  • . Internal documents obtained by The Wall Street Journal show that Instagram users spend 17.6 million hours a day watching Reels, Instagram’s TikTok knockoff, compared with the 197.8 million hours people spend watching TikTok every day. The documents also revealed that Reels engagement has declined by 13.6 percent in recent months, with most users generating “no engagement whatsoever.”
  • Instagram may not be on its deathbed, but its transformation from cool to cringe is a sea change in the social-media universe. The platform was perhaps the most significant among an old generation of popular apps that embodied the original purpose of social media: to connect online with friends and family. Its decline is about not just a loss of relevance, but a capitulation to a new era of “performance” media, in which we create online primarily to reach people we don’t know instead of the people we do
  • . Lavish brand deals, in which an influencer promotes a brand’s product to their audience for a fee, have been known to pay anywhere from $100 to $10,000 per post, depending on the size of the creator’s following and their engagement. Now Tilghman, who became an Instagram influencer in 2015 and at one point had close to 400,000 followers, says she’s seen her rate go down by 80 percent over the past five years. The market’s just oversaturated.
  • The author Jessica DeFino, who joined Instagram in 2018 on the advice of publishing agents, similarly began stepping back from the platform in 2020, feeling overwhelmed by the constant feedback of her following. She has now set up auto-replies to her Instagram DMs: If one of her 59,000 followers sends her a message, they’re met with an invitation to instead reach out to DeFino via email.
  • would she get back on Instagram as a regular user? Only if she “created a private, personal account — somewhere I could limit my interactions to just family and friends,” she says. “Like what Instagram was in the beginning, I guess.”
  • That is if, by then, Instagram’s algorithm-driven, recommendation-fueled, shopping-heavy interface would even let her. Ick.
Javier E

Never Had Covid? Omicron BA.4 and BA.5 May End Your Luck - Bloomberg - 0 views

www.bloomberg.com/...a-4-and-ba-5-may-end-your-luck

covid-19 infection research pandemic science

shared by Javier E on 11 Jul 22 - No Cached
  • Covid virginity is becoming more special now that it describes a shrinking minority. The lucky few, like weight-loss gurus, are only too happy to share their secrets to success.
  • Some sound quite reasonable, such as virologist Angela Rasmussen, who tweeted that despite resuming travel to scientific conferences, she’s remained uninfected by wearing high quality masks when warranted, skipping the hotel gym, eating outdoors and walking instead of cabbing if possible.
  • Others are more extreme, such as the expert who Tweeted that, among other measures, he sealed his N95 tightly on his face for the entire trip from the U.S. to Australia. He never removed it even to take a sip of water.
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  • But one piece of advice almost no one is giving? Be lucky. Pediatrician Neil Stone says that there’s no “secret” for staying Covid-19 free because there’s just too much luck involved.
  • As for me, I have some data that can, to an extent, quantify and explain my own good luck in avoiding Covid so far. I’m participating in a study on immunity which allowed me to learn that my blood still carries loads of antibodies induced by my vaccine and December booster shot, and no signs of any prior infection. Not everyone’s antibodies wane at the same rate, and in some people, the antibodies don’t wane much at all. (At some point it should become routine to collect this information to help people decide whether to get additional booster shots.)
  • My high level of vaccine antibodies probably explains my success more than my behavior. I make some effort to avoid Covid, but have been far from perfect. And I’ve been potentially exposed at least twice: Once last December, when someone at a small holiday gathering I’d attended developed symptoms the next day, and more recently, when I shared a large indoor space with two people who later tested positive. But according to my lab work, I’ve never had even a silent infection.
  • It’s possible I was protected by my high antibodies, or that some quirk of air flow meant I never breathed in enough virus to get sick. Or perhaps I benefited from a different form of luck. There’s another facet to immunity called the innate immune system, which acts as a first line of defense and sometimes knocks out a virus or other pathogen before it replicates enough to elicit the production of antibodies. Good innate immunity might help explain something many of us have experienced — not getting a cold or flu even when sleeping in the same bed with the sick person through the whole illness.
  • Stress, diet, general health and even sunlight might all affect innate immunity. So could other factors. There’s so much we still don’t know about the immune system. And that’s one reason we talk about “luck.”
  • understanding how the luck works could help other people avoid Covid, whether for the first time or for the second or third time. Taking a closer look at what passed for luck helped researchers like Gary Taubes discover that public health had obesity all wrong, and the standard high carb/low fat diets were causing people to gain weight.
Javier E

Opinion | A New Dark Age Looms - The New York Times - 0 views

www.nytimes.com/...a-new-dark-age-looms.html

dark age prediction evidence evolution loss basis knowledge research

shared by Javier E on 19 Oct 23 - No Cached
  • IMAGINE a future in which humanity’s accumulated wisdom about Earth — our vast experience with weather trends, fish spawning and migration patterns, plant pollination and much more — turns increasingly obsolete. As each decade passes, knowledge of Earth’s past becomes progressively less effective as a guide to the future. Civilization enters a dark age in its practical understanding of our planet.
  • as Earth warms, our historical understanding will turn obsolete faster than we can replace it with new knowledge. Some patterns will change significantly; others will be largely unaffected, though it will be difficult to say what will change, by how much, and when.
  • Until then, farmers will struggle to reliably predict new seasonal patterns and regularly plant the wrong crops. Early signs of major drought will go unrecognized, so costly irrigation will be built in the wrong places. Disruptive societal impacts will be widespread.
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  • Such a dark age is a growing possibility. In a recent report, the National Academies of Sciences, Engineering and Medicine concluded that human-caused global warming was already altering patterns of some extreme weather events
  • disrupting nature’s patterns could extend well beyond extreme weather, with far more pervasive impacts.
  • Our foundation of Earth knowledge, largely derived from historically observed patterns, has been central to society’s progress.
  • Science has accelerated this learning process through advanced observation methods and pattern discovery techniques. These allow us to anticipate the future with a consistency unimaginable to our ancestors
  • As Earth’s warming stabilizes, new patterns begin to appear. At first, they are confusing and hard to identify. Scientists note similarities to Earth’s emergence from the last ice age. These new patterns need many years — sometimes decades or more — to reveal themselves fully, even when monitored with our sophisticated observing systems
  • The list of possible disruptions is long and alarming. We could see changes to the prevalence of crop and human pests, like locust plagues set off by drought conditions; forest fire frequency; the dynamics of the predator-prey food chain; the identification and productivity of reliably arable land, and the predictability of agriculture output.
  • Historians of the next century will grasp the importance of this decline in our ability to predict the future. They may mark the coming decades of this century as the period during which humanity, despite rapid technological and scientific advances, achieved “peak knowledge” about the planet it occupies
  • The intermediate time period is our big challenge. Without substantial scientific breakthroughs, we will remain reliant on pattern-based methods for time periods between a month and a decade. The problem is, as the planet warms, these patterns will become increasingly difficult to discern.
  • The oceans, which play a major role in global weather patterns, will also see substantial changes as global temperatures rise. Ocean currents and circulation patterns evolve on time scales of decades and longer, and fisheries change in response. We lack reliable, physics-based models to tell us how this occurs
  • Civilization’s understanding of Earth has expanded enormously in recent decades, making humanity safer and more prosperous. As the patterns that we have come to expect are disrupted by warming temperatures, we will face huge challenges feeding a growing population and prospering within our planet’s finite resources. New developments in science offer our best hope for keeping up, but this is by no means guaranteed
  • Our grandchildren could grow up knowing less about the planet than we do today. This is not a legacy we want to leave them. Yet we are on the verge of ensuring this happens.
Javier E

Opinion | Beijing Olympics: Why Mikaela Shiffrin Stumbled, and Why We All Stumble - The... - 0 views

www.nytimes.com/...in-olympics-combined-fall.html

failure distraction recency noise disruption anxiety grief worry

shared by Javier E on 20 Feb 22 - No Cached
  • Humans are biologically hard-wired to crave a sense of control and certainty over what will happen in the future.
  • But with that comes a tendency to overfixate on the details of our performance, which can get in the way of achieving our best.
  • Instead of focusing on what we hope to achieve — at tomorrow’s board meeting, at that cocktail party we’re braving solo, at a major exam — our brain is preoccupied by running through scenarios to avoid. Unfortunately, this does nothing to help prepare us, and only invites an overattention to details best left outside conscious awareness — noise.
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  • Studies have found that simply talking on the phone while walking actually slows down and disrupts our gait
  • When our brain is processing complex emotions and stressors, it hinders our ability to function at our best.
  • As I tell my students, remember to play your whole movie — not just the clip of your latest stumble on repeat
  • If a phone call is enough to disrupt our performance of basic tasks, we should be especially mindful of cognitive loads associated with grief, loss and general uncertainty about what is to come. All are major triggers for depression and anxiety, and profoundly affect our ability to perform even the most routine, practiced tasks.
  • holding tightly on to our latest failures is a common phenomenon, thanks to the recency effect — a cognitive bias that prioritizes our most recent experiences over past ones. This natural tendency sends our brain the wrong messages, and makes us forget how skilled, credentialed or qualified we really are
  • Adult depression and anxiety has climbed by 5.1 percent since the start of the pandemic.
  • Those things won’t matter nearly as much as their willingness to try again.
Javier E

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

www.theatlantic.com/...629369

politics history social media technology psychology bias fragmentation

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

All the Trump Indictments Everywhere All at Once - 0 views

thetriad.thebulwark.com/...ump-indictments-everywhere-all

corruption gop maga electorate trump culture politics inflation policy bias

shared by Javier E on 24 Mar 23 - No Cached
  • Here’s Furman:There’s what economists think people should think about inflation—and what people actually think about inflation are different. . . .Inflation has big winners and losers. So surprise inflation helps debtors and hurts creditors. And there are probably tens of millions of people in our economy who have benefited from inflation. Maybe it’s a business that was able to raise prices more. Maybe a worker who was able to get a bigger raise. Maybe it’s someone whose mortgage is now worth 10 percent less.But there are not tens of millions of people who think they’ve benefited from inflation. In fact, I’m not sure there are tens of people who think they’ve benefited from inflation.And so it has these winners and losers. The losers are very aware of their losses. The winners are completely oblivious to their gains.So then as a policymaker, do you want to sort of make people happy? Or do you want to sort of do what you think is in their economic and financial interests? And that to me is not obvious.
  • Oh it’s obvious to me. The People are the problem.But they’re a persistent problem and until the AIs replace us, The People aren’t going away. So given this constraint, I’m not sure that an optimal solution is ever going to be politically possible in American democracy. The country is too fractured. Our political institutions too compromised.
  • so if you work from the assumption that we’re going to shoot wide of the mark in one direction or the other, I’d still rather be on the Trump-Biden side of having done too much, and dealing with our attendant problems than the Bush-Obama side of having done too little.
Javier E

The new science of death: 'There's something happening in the brain that makes no sense... - 0 views

www.theguardian.com/...iousness-near-death-experience

death science brain science research psychology

shared by Javier E on 04 Apr 24 - No Cached
  • 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.
  • ...43 more annotations...
  • Since the 1960s, advances in resuscitation had helped to revive thousands of people who might otherwise have died. About 10% or 20% of those people brought with them stories of near-death experiences in which they felt their souls or selves departing from their bodies
  • According to several international surveys and studies, one in 10 people claims to have had a near-death experience involving cardiac arrest, or a similar experience in circumstances where they may have come close to death. That’s roughly 800 million souls worldwide who may have dipped a toe in the afterlife.
  • In the 1970s, a small network of cardiologists, psychiatrists, medical sociologists and social psychologists in North America and Europe began investigating whether near-death experiences proved that dying is not the end of being, and that consciousness can exist independently of the brain. The field of near-death studies was born.
  • in 1975, an American medical student named Raymond Moody published a book called Life After Life.
  • Meanwhile, new technologies and techniques were helping doctors revive more and more people who, in earlier periods of history, would have almost certainly been permanently deceased.
  • “We are now at the point where we have both the tools and the means to scientifically answer the age-old question: What happens when we die?” wrote Sam Parnia, an accomplished resuscitation specialist and one of the world’s leading experts on near-death experiences, in 2006. Parnia himself was devising an international study to test whether patients could have conscious awareness even after they were found clinically dead.
  • Borjigin, together with several colleagues, took the first close look at the record of electrical activity in the brain of Patient One after she was taken off life support. What they discovered – in results reported for the first time last year – was almost entirely unexpected, and has the potential to rewrite our understanding of death.
  • “I believe what we found is only the tip of a vast iceberg,” Borjigin told me. “What’s still beneath the surface is a full account of how dying actually takes place. Because there’s something happening in there, in the brain, that makes no sense.”
  • Over the next 30 years, researchers collected thousands of case reports of people who had had near-death experiences
  • Moody was their most important spokesman; he eventually claimed to have had multiple past lives and built a “psychomanteum” in rural Alabama where people could attempt to summon the spirits of the dead by gazing into a dimly lit mirror.
  • near-death studies was already splitting into several schools of belief, whose tensions continue to this day. One influential camp was made up of spiritualists, some of them evangelical Christians, who were convinced that near-death experiences were genuine sojourns in the land of the dead and divine
  • It is no longer unheard of for people to be revived even six hours after being declared clinically dead. In 2011, Japanese doctors reported the case of a young woman who was found in a forest one morning after an overdose stopped her heart the previous night; using advanced technology to circulate blood and oxygen through her body, the doctors were able to revive her more than six hours later, and she was able to walk out of the hospital after three weeks of care
  • The second, and largest, faction of near-death researchers were the parapsychologists, those interested in phenomena that seemed to undermine the scientific orthodoxy that the mind could not exist independently of the brain. These researchers, who were by and large trained scientists following well established research methods, tended to believe that near-death experiences offered evidence that consciousness could persist after the death of the individua
  • Their aim was to find ways to test their theories of consciousness empirically, and to turn near-death studies into a legitimate scientific endeavour.
  • Finally, there emerged the smallest contingent of near-death researchers, who could be labelled the physicalists. These were scientists, many of whom studied the brain, who were committed to a strictly biological account of near-death experiences. Like dreams, the physicalists argued, near-death experiences might reveal psychological truths, but they did so through hallucinatory fictions that emerged from the workings of the body and the brain.
  • Between 1975, when Moody published Life After Life, and 1984, only 17 articles in the PubMed database of scientific publications mentioned near-death experiences. In the following decade, there were 62. In the most recent 10-year span, there were 221.
  • Today, there is a widespread sense throughout the community of near-death researchers that we are on the verge of great discoveries
  • “We really are in a crucial moment where we have to disentangle consciousness from responsiveness, and maybe question every state that we consider unconscious,”
  • “I think in 50 or 100 years time we will have discovered the entity that is consciousness,” he told me. “It will be taken for granted that it wasn’t produced by the brain, and it doesn’t die when you die.”
  • it is in large part because of a revolution in our ability to resuscitate people who have suffered cardiac arrest
  • In his book, Moody distilled the reports of 150 people who had had intense, life-altering experiences in the moments surrounding a cardiac arrest. Although the reports varied, he found that they often shared one or more common features or themes. The narrative arc of the most detailed of those reports – departing the body and travelling through a long tunnel, having an out-of-body experience, encountering spirits and a being of light, one’s whole life flashing before one’s eyes, and returning to the body from some outer limit – became so canonical that the art critic Robert Hughes could refer to it years later as “the familiar kitsch of near-death experience”.
  • Loss of oxygen to the brain and other organs generally follows within seconds or minutes, although the complete cessation of activity in the heart and brain – which is often called “flatlining” or, in the case of the latter, “brain death” – may not occur for many minutes or even hours.
  • That began to change in 1960, when the combination of mouth-to-mouth ventilation, chest compressions and external defibrillation known as cardiopulmonary resuscitation, or CPR, was formalised. Shortly thereafter, a massive campaign was launched to educate clinicians and the public on CPR’s basic techniques, and soon people were being revived in previously unthinkable, if still modest, numbers.
  • scientists learned that, even in its acute final stages, death is not a point, but a process. After cardiac arrest, blood and oxygen stop circulating through the body, cells begin to break down, and normal electrical activity in the brain gets disrupted. But the organs don’t fail irreversibly right away, and the brain doesn’t necessarily cease functioning altogether. There is often still the possibility of a return to life. In some cases, cell death can be stopped or significantly slowed, the heart can be restarted, and brain function can be restored. In other words, the process of death can be reversed.
  • In a medical setting, “clinical death” is said to occur at the moment the heart stops pumping blood, and the pulse stops. This is widely known as cardiac arrest
  • In 2019, a British woman named Audrey Schoeman who was caught in a snowstorm spent six hours in cardiac arrest before doctors brought her back to life with no evident brain damage.
  • That is a key tenet of the parapsychologists’ arguments: if there is consciousness without brain activity, then consciousness must dwell somewhere beyond the brain
  • Some of the parapsychologists speculate that it is a “non-local” force that pervades the universe, like electromagnetism. This force is received by the brain, but is not generated by it, the way a television receives a broadcast.
  • In order for this argument to hold, something else has to be true: near-death experiences have to happen during death, after the brain shuts down
  • To prove this, parapsychologists point to a number of rare but astounding cases known as “veridical” near-death experiences, in which patients seem to report details from the operating room that they might have known only if they had conscious awareness during the time that they were clinically dead.
  • At the very least, Parnia and his colleagues have written, such phenomena are “inexplicable through current neuroscientific models”. Unfortunately for the parapsychologists, however, none of the reports of post-death awareness holds up to strict scientific scrutiny. “There are many claims of this kind, but in my long decades of research into out-of-body and near-death experiences I never met any convincing evidence that this is true,”
  • In other cases, there’s not enough evidence to prove that the experiences reported by cardiac arrest survivors happened when their brains were shut down, as opposed to in the period before or after they supposedly “flatlined”. “So far, there is no sufficiently rigorous, convincing empirical evidence that people can observe their surroundings during a near-death experience,”
  • The parapsychologists tend to push back by arguing that even if each of the cases of veridical near-death experiences leaves room for scientific doubt, surely the accumulation of dozens of these reports must count for something. But that argument can be turned on its head: if there are so many genuine instances of consciousness surviving death, then why should it have so far proven impossible to catch one empirically?
  • The spiritualists and parapsychologists are right to insist that something deeply weird is happening to people when they die, but they are wrong to assume it is happening in the next life rather than this one. At least, that is the implication of what Jimo Borjigin found when she investigated the case of Patient One.
  • Given the levels of activity and connectivity in particular regions of her dying brain, Borjigin believes it’s likely that Patient One had a profound near-death experience with many of its major features: out-of-body sensations, visions of light, feelings of joy or serenity, and moral re-evaluations of one’s life. Of course,
  • “As she died, Patient One’s brain was functioning in a kind of hyperdrive,” Borjigin told me. For about two minutes after her oxygen was cut off, there was an intense synchronisation of her brain waves, a state associated with many cognitive functions, including heightened attention and memory. The synchronisation dampened for about 18 seconds, then intensified again for more than four minutes. It faded for a minute, then came back for a third time.
  • n those same periods of dying, different parts of Patient One’s brain were suddenly in close communication with each other. The most intense connections started immediately after her oxygen stopped, and lasted for nearly four minutes. There was another burst of connectivity more than five minutes and 20 seconds after she was taken off life support. In particular, areas of her brain associated with processing conscious experience – areas that are active when we move through the waking world, and when we have vivid dreams – were communicating with those involved in memory formation. So were parts of the brain associated with empathy. Even as she slipped irre
  • something that looked astonishingly like life was taking place over several minutes in Patient One’s brain.
  • Although a few earlier instances of brain waves had been reported in dying human brains, nothing as detailed and complex as what occurred in Patient One had ever been detected.
  • In the moments after Patient One was taken off oxygen, there was a surge of activity in her dying brain. Areas that had been nearly silent while she was on life support suddenly thrummed with high-frequency electrical signals called gamma waves. In particular, the parts of the brain that scientists consider a “hot zone” for consciousness became dramatically alive. In one section, the signals remained detectable for more than six minutes. In another, they were 11 to 12 times higher than they had been before Patient One’s ventilator was removed.
  • “The brain, contrary to everybody’s belief, is actually super active during cardiac arrest,” Borjigin said. Death may be far more alive than we ever thought possible.
  • “The brain is so resilient, the heart is so resilient, that it takes years of abuse to kill them,” she pointed out. “Why then, without oxygen, can a perfectly healthy person die within 30 minutes, irreversibly?”
  • Evidence is already emerging that even total brain death may someday be reversible. In 2019, scientists at Yale University harvested the brains of pigs that had been decapitated in a commercial slaughterhouse four hours earlier. Then they perfused the brains for six hours with a special cocktail of drugs and synthetic blood. Astoundingly, some of the cells in the brains began to show metabolic activity again, and some of the synapses even began firing.
Javier E

Opinion | America's Irrational Macreconomic Freak Out - The New York Times - 0 views

www.nytimes.com/...ntiment-inflation-anxiety.html

bias perception economic cognitive bias psychology brain science

shared by Javier E on 02 Apr 24 - No Cached
  • The same inflationary forces that pushed these prices higher have also pushed wages to be 22 percent higher than on the eve of the pandemic. Official statistics show that the stuff that a typical American buys now costs 20 percent more over the same period. Some prices rose a little more, some a little less, but they all roughly rose in parallel.
  • It follows that the typical worker can now afford two percent more stuff. That doesn’t sound like a lot, but it’s a faster rate of improvement than the average rate of real wage growth over the past few decades.
  • many folks feel that they’re falling behind, even when a careful analysis of the numbers suggests they’re not.
  • ...16 more annotations...
  • That’s because real people — and yes, even professional economists — tend to process the parallel rise of prices and wages in quite different ways.
  • In brief, researchers have found that we tend to internalize the gains due to inflation and externalize the losses. These different processes yield different emotional responses.
  • Let’s start with higher prices. Sticker shock hurts. Even as someone who closely studies the inflation statistics, I’m still often surprised by higher prices. They feel unfair. They undermine my spending power, and my sense of control and order.
  • in reality, higher prices are only the first act of the inflationary play. It’s a play that economists have seen before. In episode after episode, surges in prices have led to — or been preceded by — a proportional surge in wages.
  • Even though wages tend to rise hand-in-hand with prices, we tell ourselves a different story, in which the wage rises we get have nothing to do with price rises that cause them.
  • But then my economist brain took over, and slowly it sunk in that my raise wasn’t a reward for hard work, but rather a cost-of-living adjustment
  • Internalizing the gain and externalizing the cost of inflation protects you from this deflating realization. But it also distorts your sense of reality.
  • The reason so many Americans feel that inflation is stealing their purchasing power is that they give themselves unearned credit for the offsetting wage rises that actually restore it.
  • younger folks — anyone under 60 — had never experienced sustained inflation rates greater than 5 percent in their adult lives. And I think this explains why they’re so angry about today’s inflation.
  • While older Americans understood that the pain of inflation is transitory, younger folks aren’t so sure. Inflation is a lot scarier when you fear that today’s price rises will permanently undermine your ability to make ends meet.
  • Perhaps this explains why the recent moderate burst of inflation has created seemingly more anxiety than previous inflationary episodes.
  • More generally, being an economist makes me an optimist. Social media is awash with (false) claims that we’re in a “silent depression,” and those who want to make American great again are certain it was once so much better.
  • in reality, our economy this year is larger, more productive and will yield higher average incomes than in any prior year on record in American history
  • And because the United States is the world’s richest major economy, we can now say that we are almost certainly part of the richest large society in its richest year in the history of humanity.
  • The income of the average American will double approximately every 39 years. And so when my kids are my age, average income will be roughly double what it is today. Far from being fearful for my kids, I’m envious of the extraordinary riches their generation will enjoy.
  • Psychologists describe anxiety disorders as occurring when the panic you feel is out of proportion to the danger you face. By this definition, we’re in the midst of a macroeconomic anxiety attack.
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