Group items tagged

I continue to believe, to walk the paths of faith, because I believe a story and continue to choose to believe that story. More precisely, I believe in a grand sacred history that has been given embodiment in a plurality of diverse narratives, epistles, and other sacred writings. I interpret these writings in ways literal and figurative and in ways between. While I don’t look to the books of the New Testament for a historical transcript of the life of Christ, I cling to the hope that they reveal a Divine Person and give flesh and blood anew to impossible events, namely the Incarnation, the Crucifixion, the Resurrection, and the Ascension. On the one hand, my choice to believe the truth of these writings—writings that don’t perfectly add up, to be sure—is a decision to believe that an underlying thematic truth speaks through incredible, fantastical tales told to me by mostly unknown strangers, and passed down to me by figures holy and insidious, self-giving and power-hungry, saintly and vicious. On the other hand, I find some of those who have told and retold these stories, particularly the early Christian martyrs, to be credible witnesses. Those who have given their lives for Christ did so not merely in defiance of their murders, but as an act of witness embraced in the hope that their enemies would become their brothers and sisters. That kind of love strikes me as the height of love. And it’s been known to work wonders.

What does my faith give me? It gives me a love story. Not a story that explains love, but a story that gives birth to—and directs my heart, mind, and very being to—the fullest expression and fulfillment of love. It is a story that means everything if it means anything at all. It is a story about what it means to be human and what it means to be divine, both of which tell of what it means to love. My religion tells a love story about a humble God who reveals and who gives humanity, through the sacraments and other gifts, the grace to respond in faith, hope, and most importantly love. In this sacred romance, faith and hope are not ends in themselves, or even eternal things, but the temporal means to an eternal end. That end is love. According to this story, there is no need for faith or hope in heaven, and so you will not find them there. What you will find, if there is anything after death to find or a paradise to find it, is love.

My faith doesn’t free me from these unsettling possibilities. It doesn’t whisk me away from the battlefield like a protective Aphrodite. Instead, it fills me with fear and trembling and places me in the hopeless situation of not knowing what I love when I love my God. Yet I would not choose to be anywhere else. I’ve no interest in certainty, gnosis, or other false comforts. Nor do I wish to close the book of faith and place it on the bookshelf, unread, ignored and unlived. I intend to live according to a story I love, to share it with those I love, and to allow it to guide my steps and convert my soul, even though I journey to who knows where. And I intend as well to incline an ear to the voice of alterity, to reasons and rhymes that might expose my faith to its undoing.

Comparing the networks of brain regions activated by unfair offers, they found that the control group matched previous studies' findings, while "In sharp contrast, meditators showed activity in an entirely separate network"

Surprisingly, given that they were behaving more rationally, the meditators "did not draw upon ... regions typically seen for mathematical and logical reasoning. Instead, they drew upon ... areas usually linked to visceral, emotional rather than rational, deliberative functions." Their brain patterns were not those associated with an abstract analysis of the game's logic, but rather matched patterns seen in people contemplating altruistic actions.

If meditation is retraining the brain, then it's entirely possible that we'd find similar effects from prayer, as other research has found comparable effects on the brain between prayer and meditation. If the trend holds, it may suggest that people who decide to pray or meditate may wind up behaving more rationally than those who reject prayer and meditation as irrational.

“There really is only one advantage to putting kids in a group when you’re trying to teach them,” Mighton adds. “It’s easier to get them excited. And when we create hierarchies we throw away the one advantage we have.”

what they wanted was the attention of other mortals. All that we can do to enlarge our lives, they concluded, is to strive to make of them things worth the telling

Greek philosophy also represented a departure from its own culture. Mattering wasn’t acquired by gathering attention of any kind, mortal or immortal. Acquiring mattering was something people had to do for themselves, cultivating such virtuous qualities of character as justice and wisdom. They had to put their own souls in order.

what the Greeks had called kleos. The word comes from the old Homeric word for “I hear,” and it meant a kind of auditory renown. Vulgarly speaking, it was fame. But it also could mean the glorious deed that merited the fame, as well as the poem that sang of the deed and so produced the fame.

the one and only God, the Master of the Universe, providing the foundation for both the physical world without and the moral world within. From his position of remotest transcendence, this god nevertheless maintains a rapt interest in human concerns, harboring many intentions directed at us, his creations, who embody nothing less than his reasons for going to the trouble of creating the world ex nihilo

the Ivrim, the Hebrews, apparently from their word for “over,” since they were over on the other side of the Jordan

Over the centuries, philosophy, perhaps aided by religion, learned to abandon entirely the flawed Greek presumption that only extraordinary lives matter. This was progress of the philosophical variety, subtler than the dazzling triumphs of science, but nevertheless real. Philosophy has laboriously put forth arguments that have ever widened the sphere of mattering.

We’ve come a long way from the kleos of Greeks, with its unexamined presumption that mattering is inequitably distributed among us, with the multireplicated among us mattering more.

our culture has, with the dwindling of theism, returned to the answer to the problem of mattering that Socrates and Plato judged woefully inadequate.

Perhaps some aspects of consciousness arise from these meta-networks -- and to investigate the proposition, the researchers analysed fMRI scans of 15 people after being injected with psilocybin, the active ingredient in magic mushrooms, and compared them to scans of their brain activity after receiving a placebo.

"One possible by-product of this greater communication across the whole brain is the phenomenon of synaesthesia" -- the experience, common during psychedelic experiences, of sensory mix-up: tasting colours, feeling sounds, seeing smells, and so on.

A truer way of visualising it, he said, would be in three dimensions, with connections between networks forming a sponge-like topography.

"The big question in neuroscience is where consciousness comes from," Petri said. For now, he said, "We don't know."

A decade ago, he moved from Brandeis to Columbia, which now has one of the biggest groups of theoretical neuroscientists in the world, he says, and which has a new university-wide focus on integrating brain science with other disciplines.

a “pioneer of computational neuroscience.” Mr. Abbott brought the mathematical skills of a physicist to the field, but he is able to plunge right into the difficulties of dealing with actual brain experiments

the goal is to discover the physiological mechanism in the data.

For example, he asks why does one pattern of neurons firing “make you jump off the couch and run out the door and others make you just sit there and do nothing?” It could be, Dr. Abbott says, that simultaneous firing of all the neurons causes you to take action. Or it could be that it is the number of neurons firing that prompts an action.

“We’ve looked at the nervous system from the two ends in,” Dr. Abbott said, meaning sensations that flow into the brain and actions that are initiated there. “Somewhere in the middle is really intelligence, right? That’s where the action is.”

In the brain, somehow, stored memories and desires like hunger or thirst are added to information about the world, and actions are the result. This is the case for all sorts of animals, not just humans. It is thinking, at the most basic level.

So how should the teaching of economics change? That's easy. While mathematical fluency is very useful, it should not be at the heart of economics instruction. That place should be reserved for economic history.

His findings became a source of inspiration and a base for study that we continue to refer back to primarily due to not only the artistic detail of the machinery but also the aerodynamic theories, the description of wind currents, the mathematical calculations and measurements, and the engineering of each contraption

When we heed respect for artists, we often commend contemporary idols with discoveries and defiant actions that tear away from the norm, but we forget those artists living at the crossroads of the arts and sciences, who contribute to society in various unique ways.

common ground where science and art meet, provided a degree of mental stimulation and a sense of independent exploration that moved society forward.

it is as if two magic coins, flipped at different corners of the cosmos, always came up heads or tails together. (The spooky action takes place only in the context of simultaneous measurement. The particles share states, but they don’t send signals.)

fashion, temperament, zeitgeist, and sheer tenacity affected the debate, along with evidence and argument.

The certainty that spooky action at a distance takes place, Musser says, challenges the very notion of “locality,” our intuitive sense that some stuff happens only here, and some stuff over there. What’s happening isn’t really spooky action at a distance; it’s spooky distance, revealed through an action.

Why, then, did Einstein’s question get excluded for so long from reputable theoretical physics? The reasons, unfolding through generations of physicists, have several notable social aspects,

What started out as a reductio ad absurdum became proof that the cosmos is in certain ways absurd. What began as a bug became a feature and is now a fact.

“If poetry is emotion recollected in tranquility, then science is tranquility recollected in emotion.” The seemingly neutral order of the natural world becomes the sounding board for every passionate feeling the physicist possesses.

Musser explains that the big issue was settled mainly by being pushed aside. Generational imperatives trumped evidentiary ones. The things that made Einstein the lovable genius of popular imagination were also the things that made him an easy object of condescension. The hot younger theorists patronized him,

There was never a decisive debate, never a hallowed crucial experiment, never even a winning argument to settle the case, with one physicist admitting, “Most physicists (including me) accept that Bohr won the debate, although like most physicists I am hard pressed to put into words just how it was done.”

Arguing about non-locality went out of fashion, in this account, almost the way “Rock Around the Clock” displaced Sinatra from the top of the charts.

The same pattern of avoidance and talking-past and taking on the temper of the times turns up in the contemporary science that has returned to the possibility of non-locality.

the revival of “non-locality” as a topic in physics may be due to our finding the metaphor of non-locality ever more palatable: “Modern communications technology may not technically be non-local but it sure feels that it is.”

Living among distant connections, where what happens in Bangalore happens in Boston, we are more receptive to the idea of such a strange order in the universe.

The “indeterminacy” of the atom was, for younger European physicists, “a lesson of modernity, an antidote to a misplaced Enlightenment trust in reason, which German intellectuals in the 1920’s widely held responsible for their country’s defeat in the First World War.” The tonal and temperamental difference between the scientists was as great as the evidence they called on.

Science isn’t a slot machine, where you drop in facts and get out truths. But it is a special kind of social activity, one where lots of different human traits—obstinacy, curiosity, resentment of authority, sheer cussedness, and a grudging readiness to submit pet notions to popular scrutiny—end by producing reliable knowledge

What was magic became mathematical and then mundane. “Magical” explanations, like spooky action, are constantly being revived and rebuffed, until, at last, they are reinterpreted and accepted. Instead of a neat line between science and magic, then, we see a jumpy, shifting boundary that keeps getting redrawn

Real-world demarcations between science and magic, Musser’s story suggests, are like Bugs’s: made on the move and as much a trap as a teaching aid.

In the past several decades, certainly, the old lines between the history of astrology and astronomy, and between alchemy and chemistry, have been blurred; historians of the scientific revolution no longer insist on a clean break between science and earlier forms of magic.

Where once logical criteria between science and non-science (or pseudo-science) were sought and taken seriously—Karl Popper’s criterion of “falsifiability” was perhaps the most famous, insisting that a sound theory could, in principle, be proved wrong by one test or another—many historians and philosophers of science have come to think that this is a naïve view of how the scientific enterprise actually works.

They see a muddle of coercion, old magical ideas, occasional experiment, hushed-up failures—all coming together in a social practice that gets results but rarely follows a definable logic.

Yet the old notion of a scientific revolution that was really a revolution is regaining some credibility.

David Wootton, in his new, encyclopedic history, “The Invention of Science” (Harper), recognizes the blurred lines between magic and science but insists that the revolution lay in the public nature of the new approach.

What killed alchemy was the insistence that experiments must be openly reported in publications which presented a clear account of what had happened, and they must then be replicated, preferably before independent witnesses.

Wootton, while making little of Popper’s criterion of falsifiability, makes it up to him by borrowing a criterion from his political philosophy. Scientific societies are open societies. One day the lunar tides are occult, the next day they are science, and what changes is the way in which we choose to talk about them.

Wootton also insists, against the grain of contemporary academia, that single observed facts, what he calls “killer facts,” really did polish off antique authorities

once we agree that the facts are facts, they can do amazing work. Traditional Ptolemaic astronomy, in place for more than a millennium, was destroyed by what Galileo discovered about the phases of Venus. That killer fact “serves as a single, solid, and strong argument to establish its revolution around the Sun, such that no room whatsoever remains for doubt,” Galileo wrote, and Wootton adds, “No one was so foolish as to dispute these claims.

everal things flow from Wootton’s view. One is that “group think” in the sciences is often true think. Science has always been made in a cloud of social networks.

There has been much talk in the pop-sci world of “memes”—ideas that somehow manage to replicate themselves in our heads. But perhaps the real memes are not ideas or tunes or artifacts but ways of making them—habits of mind rather than products of mind

science, then, a club like any other, with fetishes and fashions, with schemers, dreamers, and blackballed applicants? Is there a real demarcation to be made between science and every other kind of social activity

The claim that basic research is valuable because it leads to applied technology may be true but perhaps is not at the heart of the social use of the enterprise. The way scientists do think makes us aware of how we can think

left brain pulls it from your memory.

face recognition and processing music.

right hemisphere

helps us to comprehend visual imagery and make sense of what we see.

increasing its processing capacity and avoiding situations of conflict where both sides of the brain try to take charge."

Jerrim took the students’ responses to the three fake concepts to draw up a “bullshit scale”, which he then used to compare different groups, such as boys and girls, high and low socioeconomic status, and the regions where people lived.

“Boys are bigger bullshitters than girls, children from higher socioeconomic backgrounds tend to bullshit more than those from lower ones, and North Americans bullshit the most,” Jerrim said. Those who ranked highest on the scale tended to see themselves as more self-confident, more persevering, and more popular at school, than those further down the scale.

academics have devised a Bullshit Receptivity scale, which showed that believers in the supernatural may be more receptive to bullshit, and proposed an “ease of passing bullshit hypothesis”, which posits that people are more likely to commit the offence when they believe they can get away with it.

“People are social animals and we desire feelings of connection, belonging, and inclusion, so we try to participate when it is critical to build and maintain these relationships,” he said. “Such situations sometimes require us to talk about things we really know nothing about, and what comes out is bullshit.”

Jerrim said a major question is whether, and when, the art is beneficial. “Everyone gets a question in a job interview that they cannot answer. If you’re an effective bullshitter, it might help you get your foot in the door,” he said. “It might also help with academic grant proposals.”

Some of them look at the data and say that we need to throw out speculative ideas such as supersymmetry and the multiverse, models that look elegant mathematically but are unprovable from an experimental perspective. Others look at the exact same data and come to the opposite conclusion.

we’ve entered a very deep crisis.

hough happy to know the Higgs was there, many scientists had hoped it would turn out to be strange, to defy their predictions in some way and give a hint as to which models beyond the Standard Model were correct.

One possibility has been brought up that even physicists don’t like to think about. Maybe the universe is even stranger than they think. Like, so strange that even post-Standard Model models can’t account for it. Some physicists are starting to question whether or not our universe is natural.

The multiverse idea has two strikes against it, though. First, physicists would refer to it as an unnatural explanation because it simply happened by chance. And second, no real evidence for it exists and we have no experiment that could currently test for it.

physicists are still in the dark. We can see vague outlines ahead of us but no one knows what form they will take when we reach them.

Leaders of the effort said that teachers may well wind up covering fewer subjects, but digging more deeply into the ones they do cover. In some cases, traditional classes like biology and chemistry may disappear entirely from high schools, replaced by courses that use a case-study method to teach science in a more holistic way.

the standards are meant to do for science what a separate set of guidelines known as the Common Core is supposed to do for English and mathematics: impose and raise standards, with a focus on critical thinking and primary investigation.

“This is a huge deal,” said David L. Evans, the executive director of the National Science Teachers Association. “We depend on science in so many aspects of our lives. There’s a strong feeling that we need to help people understand the nature of science itself, as an intellectual pursuit.”

a group called Citizens for Objective Public Education, which lists officers in Florida and Kansas, distributed a nine-page letter attacking them. It warned that the standards ignored evidence against evolution, promoted “secular humanism,” and threatened to “take away the right of parents to direct the religious education of their children.”

In many states, extensive scientific instruction does not begin until high school. The guidelines call for injecting far more science into the middle grades, with climate change being one among many topics. In high school, students would learn in more detail about the human role in generating emissions that are altering the planetary climate.

While thousands of schools in the United States already teach climate change to some degree, they are usually doing it voluntarily, and often in environmental studies classes. In many more schools, the subject does not come up because students are not offered those specialized courses, and state guidelines typically do not require that the issue be raised in traditional biology or chemistry classes.

Outlining how the standards might change science classrooms, educators said they foresaw more use of real-world examples, like taking students to a farm or fish hatchery — perhaps repeatedly, over the course of years — to help them learn principles from biology, chemistry and physics.

Is nature really this weird? Or is this apparent weirdness just a reflection of our imperfect knowledge of nature?

The answer depends on how you interpret the equations of quantum mechanics, the mathematical theory that has been developed to describe the interactions of elementary particles. The success of this theory is unparalleled: Its predictions, no matter how “spooky,” have been observed and verified with stunning precision. It has also been the basis of remarkable technological advances. So it is a powerful tool. But is it also a picture of reality?

Does the wave function directly correspond to an objective, observer-independent physical reality, or does it simply represent an observer’s partial knowledge of it?

If there is an objective reality at all, the paper demonstrates, then the wave function is in fact reality-based.

What this research implies is that we are not just hearing different “stories” about the electron, one of which may be true. Rather, there is one true story, but it has many facets, seemingly in contradiction, just like in “Rashomon.” There is really no escape from the mysterious — some might say, mystical — nature of the quantum world.

We should be careful to recognize that the weirdness of the quantum world does not directly imply the same kind of weirdness in the world of everyday experience.

This is why, in fact, we are able to describe the objects around us in the language of classical physics.

I suggest that we regard the paradoxes of quantum physics as a metaphor for the unknown infinite possibilities of our own existence.

a bunch of particles can share these states at the same time, effectively becoming instances of the same particle. And so: entanglement.

possible to strip away all of this indeterminateness

wave functions are very fragile, subject to a “collapse” in which all of those possibilities become just a single particle at a single point at a single time.

physicists have observed a very peculiar behavior of electrons in supercooled baths of helium. When an electron enters the bath, it acts to

two probabilities can be isolated from each other, cordoned off like quantum crime scenes

it’s possible to take a wave function and isolate it into different parts. So, if our electron has some probability of being in position (x1,y1,z1) and another probability of being in position (x2,y2,z2), those two probabilities can be isolated from each other, cordoned off like quantum crime scenes

using tiny bubbles of helium as physical “traps.

trapping the chance of finding the electron, not pieces of the electron

when a macroscopic human attempts to measure a quantum mechanical system: The wave drops away and all that’s left is a boring, well-defined thing.

repel the surrounding helium atoms, forming its own little bubble or cavity in the process.

That an electron (or other particle) can be in many places at the same time is strange enough, but the notion that those possibilities can be captured and shuttled away adds a whole new twist.

wave function isn’t a physical thing. It’s mathematics that describe a phenomenon.

The electron, upon measurement, will be in precisely one bubble.

“No one is sure what actually constitutes a measurement,”

Is consciousness required? We don’t really know.”

At the same time, videogames are becoming more and more sophisticated and in the future we’ll be able to have simulations of conscious entities inside them.

“Forty years ago we had Pong – two rectangles and a dot. That’s where we were. Now 40 years later, we have photorealistic, 3D simulations with millions of people playing simultaneously and it’s getting better every year. And soon we’ll have virtual reality, we’ll have augmented reality,” said Musk. “If you assume any rate of improvement at all, then the games will become indistinguishable from reality.”

“If one progresses at the current rate of technology a few decades into the future, very quickly we will be a society where there are artificial entities living in simulations that are much more abundant than human beings.

If there are many more simulated minds than organic ones, then the chances of us being among the real minds starts to look more and more unlikely. As Terrile puts it: “If in the future there are more digital people living in simulated environments than there are today, then what is to say we are not part of that already?”

Reasons to believe that the universe is a simulation include the fact that it behaves mathematically and is broken up into pieces (subatomic particles) like a pixelated video game. “Even things that we think of as continuous – time, energy, space, volume – all have a finite limit to their size. If that’s the case, then our universe is both computable and finite. Those properties allow the universe to be simulated,” Terrile said

“Is it logically possible that we are in a simulation? Yes. Are we probably in a simulation? I would say no,” said Max Tegmark, a professor of physics at MIT.

“In order to make the argument in the first place, we need to know what the fundamental laws of physics are where the simulations are being made. And if we are in a simulation then we have no clue what the laws of physics are. What I teach at MIT would be the simulated laws of physics,”

Terrile believes that recognizing that we are probably living in a simulation is as game-changing as Copernicus realizing that the Earth was not the center of the universe. “It was such a profound idea that it wasn’t even thought of as an assumption,”

That we might be in a simulation is, Terrile argues, a simpler explanation for our existence than the idea that we are the first generation to rise up from primordial ooze and evolve into molecules, biology and eventually intelligence and self-awareness. The simulation hypothesis also accounts for peculiarities in quantum mechanics, particularly the measurement problem, whereby things only become defined when they are observed.

“For decades it’s been a problem. Scientists have bent over backwards to eliminate the idea that we need a conscious observer. Maybe the real solution is you do need a conscious entity like a conscious player of a video game,

How can the hypothesis be put to the test

scientists can look for hallmarks of simulation. “Suppose someone is simulating our universe – it would be very tempting to cut corners in ways that makes the simulation cheaper to run. You could look for evidence of that in an experiment,” said Tegmark

First, it provides a scientific basis for some kind of afterlife or larger domain of reality above our world. “You don’t need a miracle, faith or anything special to believe it. It comes naturally out of the laws of physics,”

it means we will soon have the same ability to create our own simulations. “We will have the power of mind and matter to be able to create whatever we want and occupy those worlds.”

The researchers note that even though genetic effects accounted for most of the individual differences in height, cortical size and cognition, the contribution of environmental factors may be much larger in other populations.

In the study, cognitive ability was measured with a paper-and-pencil test consisting of items measuring verbal, mathematical, spatial and reasoning abilities.