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Javier E

Let's call them all lunatics: Fearful "balanced" "journalists" let wingnuts run wild - ... - 0 views

  • In their 2012 book, “It’s Even Worse Than it Looks: How the American Constitutional System Collided With the New Politics of Extremism,” Thomas Mann and Norm Ornstein argued that America’s political dysfunction had two causes: First, the mismatch between our constitutional system, requiring compromise, and our increasingly polarized, parliamentary-style politics.
  • Second, the fact that polarization has been asymmetric, turning the GOP into an insurrectionary anti-government party, even when in power.
  • Despite overwhelming historical data showing asymmetrical polarization in Congress (more recent additions here), their argument did not convince the anecdote-obsessed Beltway pundit class, with its deep belief that “both sides do it,” no matter what “it” may be.
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  • It’s true there are “extremists on both sides,” but as this Wonk Blog post showed, the percentage of non-centrist Republicans skyrocketed from under 10 percent in the Ford years (less than Democrats) to almost 90 percent today, while the Democratic percentage has stayed basically flat [chart].
  • What’s more, in the last session (2013-2014), the data shows that 147 House Republicans — more than half the caucus — were more ideologically extreme than the most extreme Democrat in the House. There is simply no comparison between the two partie
  • But it’s a fact that “balanced” journalism has to ignore. To admit that the political world isn’t balanced would shake their whole belief system to its core. And yet, the shaking seems to have begun
  • The GOP’s strategic logic is simple and straightforward: If the media is going to split the difference between what Democrats and Republicans say, then if Republicans simply double their demands, suddenly the media, embracing the “sensible center,” will now articulate the old GOP position as the “sensible center,” the “common sense” place to be
  • Their stubborn adherence to a false balance narrative has, ironically, become an integral part of the GOP’s relentless rightward push. By talking about “government dysfunction” instead of “Republican obstruction,” the media actively helps the most extreme anti-government Republicans thwart any efforts at competent governance and it helps promote their “government is horrible” worldview
  • There was once a penalty for becoming too politically extreme: one’s actions would be characterized as unrealistic, destructive, heedless of past experience, etc. Sometimes this was justified, sometimes not (as with the Civil Rights movement). But right or wrong, this media practice inhibited radical movements in either direction.
  • For quite some time now, however, conservative Republicans have realized that by moving right and attacking the media for any criticism, they can turn the media into a tacit ally, forcing them to treat preposterous claims as serious ideas, or even proven facts
  • Norm’s response underscores the reality of asymmetric polarization, which the mainstream media and most good government groups have avoided discussing — at great costs to the country
  • Thus, when they were planning to force a government shutdown, a key part of their strategy was spinning the media with a preposterous argument that it was the Democrats who were shutting down the government, even though, as the New York Times reported, the shutdown plan traced back to a meeting early in President Obama’s second term, led by former Attorney General Edwin R. Meese.
  • What’s more, once the media plays along, it’s a trick that can be used over and over again. One can keep moving farther and farther right indefinitely, pulling the “objective” media along for the ride, every step of the way. (Conservatives even developed an operational model to describe the process, known as the “Overton Window,” explained by a conservative activist here.)
  • The basis for all this is a cultural illusion that the “nonpartisan” media is somehow objective, philosophically in tune with science.
  • historically, this is far from true. Up until the late 19th century, American journalism was quite partisan, serving substantial “niche” audiences, sustained by subscriptions.
  • hen advertising exploded as a revenue source in the early 20th century, a new journalistic model emerged, trying to appeal across parties, while taking care not to anger large advertisers. The broader story is well told by Paul Starr in “The Creation of the Media
  • Jeremy Iggers incorporates this history into his account of how journalism ethics confuses the purposes of journalism in “Good News, Bad News: Journalism Ethics and the Public Interest.”
  • Such is the basis for the media’s claims of “objectivity.” Starr’s history explains the forces leading to why this happened.
  • the blogosphere’s origins were not just Usenet, email lists and the like, they were also the underground press tracing back to IF Stone’s Weekly and George Seldes’ In Fact; the black press, both commercial and movement-based; political journals of the left and right; and so on
  • These underappreciated traditions provide largely untapped examples of how to do quality political journalism outside of the artificial construct in which false balance is rooted. They point the way forward for us, beyond our current state of asymmetrical dysfunction.
Javier E

Opinion | Michael Hayden: The End of Intelligence - The New York Times - 0 views

  • To adopt post-truth thinking is to depart from Enlightenment ideas, dominant in the West since the 17th century, that value experience and expertise, the centrality of fact, humility in the face of complexity, the need for study and a respect for ideas.
  • the Trump campaign normalized lying to an unprecedented degree.
  • When pressed on specifics, the president has routinely denigrated those who questioned him, whether the “fake” media, “so called” judges, Washington insiders or the “deep state.” He has also condemned Obama-era intelligence officials as “political hacks.”
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  • you could sometimes convince a liar that he was wrong. What do you do with someone who does not distinguish between truth and untruth?
  • How the erosion of Enlightenment values threatens good intelligence was obvious in the Trump administration’s ill-conceived and poorly carried out executive order that looked to the world like a Muslim ban.
  • They didn’t seem very interested in facts, either. Or at least not in my facts. Political partisanship in America has become what David Brooks calls “totalistic.” Partisan identity, as he writes, fills “the void left when their other attachments wither away — religious, ethnic, communal and familial.” Beliefs are now so tied to these identities that data is not particularly useful to argue a point.
  • Intelligence work — at least as practiced in the Western liberal tradition — reflects these threatened Enlightenment values: gathering, evaluating and analyzing information, and then disseminating conclusions for use, study or refutation.
  • we have never served a president for whom ground truth really doesn’t matter.
  • The president by all accounts is not a patient man. According to The Washington Post, one Trump confidant called him “the two-minute man” with “patience for a half page.”
  • Over time it has become clear to me that security decisions in the Trump administration follow a certain pattern. Discussion seems to start with a presidential statement or tweet. Then follows a large-scale effort to inform the president, to impress upon him the complexity of an issue, to review the relevant history, to surface more factors bearing on the problem, to raise second- and third-order consequences and to explore subsequent moves.
  • He insists on five-page or shorter intelligence briefs, rather than the 60 pages we typically gave previous presidents. There is something inherently disturbing in that. There are some problems that cannot be simplified.
  • Intelligence becomes a feeble academic exercise if it is not relevant and useful
  • History — and the next president — will judge American intelligence, and if it is found to have been too accommodating to this or any other president, it will be disastrous for the community.
  • These are truly uncharted waters for the country. We have in the past argued over the values to be applied to objective reality, or occasionally over what constituted objective reality, but never the existence or relevance of objective reality itself.
  • In this post-truth world, intelligence agencies are in the bunker with some unlikely mates: journalism, academia, the courts, law enforcement and science — all of which, like intelligence gathering, are evidence-based.
  • Intelligence shares a broader duty with these other truth-tellers to preserve the commitment and ability of our society to base important decisions on our best judgment of what constitutes objective reality.
  • The historian Timothy Snyder stresses the importance of reality and truth in his cautionary pamphlet, “On Tyranny.” “To abandon facts,” he writes, “is to abandon freedom. If nothing is true, then no one can criticize power because there is no basis upon which to do so.” He then chillingly observes, “Post-truth is pre-fascism.”
  • we traditionally rely on their truth-telling to protect us from our enemies. Now we need it to save us from ourselves.
Javier E

The Reality of Quantum Weirdness - NYTimes.com - 1 views

  • Is there a true story, or is our belief in a definite, objective, observer-independent reality an illusion?
  • a paper published online in the journal Nature Physics presents experimental research that supports the latter scenario — that there is a “Rashomon effect” not just in our descriptions of nature, but in nature itself.
  • The electron appears to be a strange hybrid of a wave and a particle that’s neither here and there nor here or there. Like a well-trained actor, it plays the role it’s been called to perform
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  • 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.
Javier E

Praising Andy Warhol - NYTimes.com - 1 views

  • Peter Schjeldahl, for example, calls Warhol a “genius” and a “great artist” and even says that “the gold standard of Warhol exposes every inflated value in other currencies.”
  •   If Warhol is a great artist and these boxes are among his most important works, what am I missing?
  • this explanation of Warhol’s greatness, contrary to the first one, makes art appreciation once again a matter of esoteric knowledge and taste, now focused on subtle philosophical puzzles about the nature of art.
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  • Warhol’s boxes are praised for subverting the distinction between mundane objects of everyday life and “art” in a museum.  As a result, we can enjoy and appreciate the things that make up our everyday life just as much as what we see in museums (and with far less effort).  Whereas the joys of traditional art typically require an initiation into an esoteric world of historical information and refined taste, Warhol’s “Pop Art” reveals the joys of what we all readily understand and appreciate.  As Danto put it, “Warhol’s intuition was that nothing an artist could do would give us more of what art sought than reality already gave us.”
  • Warhol’s work is also praised for posing a crucial philosophical question about art.  As Danto puts it: “Given two objects that look exactly alike, how is it possible for one of them to be a work of art and the other just an ordinary object?”  Answering this question requires realizing that there are no perceptual qualities that make something a work of art.  This in turn implies that anything, no matter how it looks, can be a work of art.
  • According to Danto, whether an object is a work of art depends on its relation to an “art world”:  “an atmosphere of artistic theory, a knowledge of the history of art” that exists at a particular time.
  • Appreciations of Warhol’s boxes typically emphasize their effects rather than their appearance.  These appreciations take two quite different forms.
  • it was Danto, not Warhol, who provided the intellectual/aesthetic excitement by formulating and developing a brilliant answer to the question.  To the extent that the philosophical question had artistic value in the context of the contemporary artworld,  Danto was more the artist than Warhol.
  • I agree that Warhol — along with many other artists from the 1950s on — opened up new ways of making art that traditional “high art” had excluded.  But new modes of artistic creation — commercial design techniques, performances, installations, conceptual art — do not guarantee a new kind or a higher quality of aesthetic experience. 
  • anything can be presented as a work of art.   But it does not follow that anything can produce a satisfying aesthetic experience.  The great works of the tradition do not circumscribe the sorts of things that can be art, but they are exemplars of what we expect a work of art to do to us.  (This is the sense in which, according to Kant, originally beautiful works of art are exemplary, yet without providing rules for further such works of art.)
  • Praise of Andy Warhol often emphasizes the new possibilities of artistic creation his work opened up.  That would make his work important in the history of art and for that reason alone of considerable interest.
  • as Jerrold Levinson and others have pointed out, a work can be an important artistic achievement without being an important aesthetic achievement.  This, I suggest, is how we should think about Warhol’s Brillo boxes.
Javier E

Can We Save the Truth? | History News Network - 0 views

  • For my own writing, I have settled on a method of writing and rewriting in which I seek to improve places where I use imprecise categories and labels, where I slide over gaps in my knowledge with vague phrases, where my ignorance leads to false statements. I find and fix many such places in the process of revising. I hope to produce writing which is as close as possible to being objective and true.
  • That I have such goals indicates that I do not accept the idea that there is no truth. I do believe that truth is very hard to reach, that nearly every proposition in history or science can be improved by more work, that we are imperfect seekers of truth. So we can approach truth, but perhaps never reach it.
  • I was prompted to write this because of the great irony that the political conservatism, which once argued for objective truth, now relies on the broadest attack on truth that we have ever experienced.
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  • Conservative historians asserted that relativists were ruining everything, that truth did exist. They criticized post-modernism as a mask for moral relativism, connected this immorality with the popular movements of the 1960s, and asserted their own moral primacy (the Moral Majority).
  • The platform of the Republican Party about climate change and health care, two of our most pressing issues, is just one big lie
  • The intersection of a Republican Party which sees no value in distinguishing between truth and lies and an emerging technology that makes spreading lies incredibly easy is a great political danger. Is there truth? Not if those in power in America don’t care.
  • The use of a fabricated story about Ukraine and Joe Biden is a set of lies, that then led to one of the greatest scenes of collective public lying in American history, the response of Republican Representatives and Senators to the impeachment.
  • We are being bombarded with carefully crafted lies throughout cyberspace, designed to distort the results of the 2020 election. False stories about Joe Biden and Ukraine have already spread virally to millions of people.
  • Disinformation spread by bots can come from anywhere on the globe. The technology is non-partisan.
  • today we suffer from a multiplication of lies as a Republican tactic to win elections.
  • Does this mean that there is no truth? That any statement can be shown to be untrue by people with a different point of view? Objectivity is impossible, so there is no objective truth
  • This line of thinking was taken up especially by literary scholars, who argued that every text has multiple, perhaps infinite meanings. There is no true interpretation of a piece of writing
  • When this was expanded into other disciplines, it became more confusing. Some historians argued that it is impossible to make a true historical statement. Every statement can have multiple, even contradictory meanings. Excellent examples of this would be stat
caelengrubb

February 2016: 400 Years Ago the Catholic Church Prohibited Copernicanism | Origins: Cu... - 0 views

  • In February-March 1616, the Catholic Church issued a prohibition against the Copernican theory of the earth’s motion.
  • This led later (1633) to the Inquisition trial and condemnation of Galileo Galilei (1564-1642) as a suspected heretic, which generated a controversy that continues to our day.
  • In 1543, Polish astronomer Nicolaus Copernicus (1473-1543) published On the Revolutions of the Heavenly Spheres. This book elaborated the (geokinetic and heliocentric) idea that the earth rotates daily on its own axis and revolves yearly around the sun
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  • Since antiquity, this idea had been considered but rejected in favor of the traditional (geostatic and geocentric) thesis that the earth stands still at the center of the universe.
  • The objections to the geokinetic and heliocentric idea involved astronomical observations, the physics of motion, biblical passages, and epistemological principles (e.g., the reliability of human senses, which reveal a stationary earth)
  • The Inquisition launched an investigation. Galileo’s writings were evaluated and other witnesses interrogated. The charges against Galileo were unsubstantiated. However, the officials started worrying about the status of heliocentrism and consulted a committee of experts.
  • These discoveries did not conclusively prove Copernicanism, but provided new evidence in its favor and refutations of some old objections.
  • Galileo became more explicit in his pursuit of heliocentrism, and this soon got him into trouble.
  • In February-March 1615, one Dominican friar filed a written complaint against him, and another one testified in person in front of the Roman Inquisition. They accused Galileo of heresy, for believing in the earth’s motion, which contradicted Scripture, e.g., the miracle in Joshua 10:12-13.
  • Copernicus did not really refute these objections, but he elaborated a novel and important astronomical argument. Thus, Copernicanism attracted few followers. At first, Galileo himself was not one of them, although he was interested because his new physics enabled him to answer the mechanical objections.
  • On February 24, 1616, the consultants unanimously reported the assessment that heliocentrism was philosophically (i.e., scientifically) false and theologically heretical or at least erroneous.
  • The following day, the Inquisition, presided by Pope Paul V, considered the case. Although it did not endorse the heresy recommendation, it accepted the judgments of scientific falsity and theological error, and decided to prohibit the theory.
  • the Church was going to declare the idea of the earth’s motion false and contrary to Scripture, and so this theory could not be held or defended. Galileo agreed to comply.
  • Without mentioning Galileo, it publicly declared the earth’s motion false and contrary to Scripture. It prohibited the reading of Copernicus’s Revolutions, and banned a book published in 1615 by Paolo Antonio Foscarini; he had argued that the earth’s motion was probably true, and certainly compatible with Scripture.
  • The 1616 condemnation of Copernicanism was bad enough for the relationship between science and religion, but the problems were compounded by Galileo’s trial 17 years later.
  • Galileo kept quiet until 1623, when a new pope was elected, Urban VIII, who was a great admirer of Galileo.
  • The Inquisition summoned him to Rome, and the trial proceedings lasted from April to June 1633. He was found guilty of suspected heresy, for defending the earth’s motion, and thus denying the authority of Scripture.
  • “Suspected heresy” was not as serious a religious crime as “formal heresy,” and so his punishment was not death by being burned at the stake, but rather house arrest and the banning of the Dialogue.
  • The Church’s condemnation of Copernicanism and Galileo became the iconic illustration of the problematic relationship between science and religion.
  • This controversy will probably not end any time soon. This may be seen from Pope Francis’s 2015 encyclical Laudato Si’, with its focus on climate change. Whatever its merits, it could be criticized for having failed to learn, from the Galileo affair, the lesson that the Church should be wary of interfering in scientific matters.
ilanaprincilus06

You're more biased than you think - even when you know you're biased | News | The Guardian - 0 views

  • there’s plenty of evidence to suggest that we’re all at least somewhat subject to bias
  • Tell Republicans that some imaginary policy is a Republican one, as the psychologist Geoffrey Cohen did in 2003, and they’re much more likely to support it, even if it runs counter to Republican values. But ask them why they support it, and they’ll deny that party affiliation played a role. (Cohen found something similar for Democrats.
  • those who saw the names were biased in favour of famous artists. But even though they acknowledged the risk of bias, when asked to assess their own objectivity, they didn’t view their judgments as any more biased as a result.
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  • Even when the risk of bias was explicitly pointed out to them, people remained confident that they weren’t susceptible to it
  • “Even when people acknowledge that what they are about to do is biased,” the researchers write, “they still are inclined to see their resulting decisions as objective.”
  • we have a cognitive bias to the effect that we’re uniquely immune to cognitive biases.
  • It turns out the bias also applies to bias. In other words, we’re convinced that we’re better than most at not falling victim to bias.
  • “used a strategy that they thought was biased,” the researchers note, “and thus they probably expected to feel some bias when using it. The absence of that feeling may have made them more confident in their objectivity.”
  • why it’s often better for companies to hire people, or colleges to admit students, using objective checklists, rather than interviews that rely on gut feelings.
  • Bias spares nobody.
lucieperloff

When It Comes to Octopuses, Taste Is for Suckers - The New York Times - 0 views

  • The cells of octopus suckers are decorated with a mixture of tiny detector proteins. Each type of sensor responds to a distinct chemical cue, giving the animals an extraordinarily refined palate that can inform how their agile arms react, jettisoning an object as useless or dangerous, or nabbing it for a snack.
  • Though humans have nothing quite comparable in their anatomy, being an octopus might be roughly akin to exploring the world with eight giant, sucker-studded tongues
  • The internal architecture of an octopus is as labyrinthine as it is bizarre. Nestled inside each body are three hearts, a parrot-like beak and, arguably, nine “brains”
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  • Imbued with their own neurons, octopus arms can act semi-autonomously, gathering and exchanging information without routing it through the main brain.
  • It’s long been unclear, for instance, how the animals, just by probing their surroundings with their limbs, can distinguish something like a crab from a less edible object.
  • exposed to octopus ink, which is sometimes released as a “warning signal,” Dr. van Giesen said. “Maybe there is some kind of filtering of information that is important for the animal in specific situations,” like when danger is afoot, she said.
  • But they found that some of the cells in the animal’s suckers would shut down when
  • Humans, who tend to be very visual creatures, probably can’t fully appreciate the sensory nuances of a taste-sensitive arm
  • “Sometimes we assume in neuroscience or animal behavior, there’s only one way of doing it
  • But then again, most people could probably do without the metallic tang of keys every time they rummage in their pockets — or the funk that would inevitably dissuade every new parent from changing a diaper.
  • Each type of sensor responds to a distinct chemical cue, giving the animals an extraordinarily refined palate that can inform how their agile arms react, jettisoning an object as useless or dangerous, or nabbing it for a snack.
  • The cells of octopus suckers are decorated with a mixture of tiny detector proteins. Each type of sensor responds to a distinct chemical cue, giving the animals an extraordinarily refined palate that can inform how their agile arms react, jettisoning an object as useless or dangerous, or nabbing it for a snack.
    • lucieperloff
       
      Octopuses can know what they are touching and know if they can consume it
  • That arm has all the cellular machinery to taste your tongue right back.
  • (Even after amputation, these adept appendages can still snatch hungrily at morsels of food.)
    • lucieperloff
       
      Octopus tentacles have many abilities - not just movement
  • Octopuses certainly know how to put that processing power to good use.
    • lucieperloff
       
      Octopuses are smart and can behave intentionally
  • By mixing and matching these proteins, cells could develop their own unique tasting profiles, allowing the octopus’s suckers to discern flavors in fine gradations, then shoot the sensation to other parts of the nervous system.
  • Underwater, some chemicals can travel far from their source, making it possible for some creatures to catch a whiff of their prey from afar. But for chemicals that don’t move through the ocean easily, a touch-taste strategy is handy, Dr. Bellono said.
    • lucieperloff
       
      Being able to taste with their tentacles has many real-life benefits for octopi
manhefnawi

Why Do We Forget What We're Doing the Minute We Enter a Room? | Mental Floss - 0 views

  • Scientists used to believe that memory was like a filing cabinet. You have an experience, and it gets its own little file in your brain. Then, later, you can go back and open the file, which is unchanged and where it should be. It’s a nice, tidy image—but it’s wrong. Your brain is much more complicated and sophisticated than that. It’s more like a super-high-powered computer, with dozens of tasks and applications running at once.
  • A 2011 study found that the Doorway Effect is the result of several of these brain programs running simultaneously. Researchers taught 55 college students to play a computer game in which they moved through a virtual building, collecting and carrying objects from room to room. Every so often as the participants traversed the space, a picture of an object popped up on the screen. If the object shown was the one they were carrying or the one they had just put down, the participants clicked “Yes.” Sometimes these pictures appeared after the participant had walked into a room; other times they appeared while the participant was still in the middle of a room. The researchers then built a real-world version of the environment and ran the experiment again, using a box to hide the objects people were carrying so they couldn’t double-check.
Javier E

Nobel Prize in Physics Is Awarded to 3 Scientists for Work Exploring Quantum Weirdness ... - 0 views

  • “We’re used to thinking that information about an object — say that a glass is half full — is somehow contained within the object.” Instead, he says, entanglement means objects “only exist in relation to other objects, and moreover these relationships are encoded in a wave function that stands outside the tangible physical universe.”
  • Einstein, though one of the founders of quantum theory, rejected it, saying famously, God did not play dice with the universe.In a 1935 paper written with Boris Podolsky and Nathan Rosen, he tried to demolish quantum mechanics as an incomplete theory by pointing out that by quantum rules, measuring a particle in one place could instantly affect measurements of the other particle, even if it was millions of miles away.
  • Dr. Clauser, who has a knack for electronics and experimentation and misgivings about quantum theory, was the first to perform Bell’s proposed experiment. He happened upon Dr. Bell’s paper while a graduate student at Columbia University and recognized it as something he could do.
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  • In 1972, using duct tape and spare parts in the basement on the campus of the University of California, Berkeley, Dr. Clauser and a graduate student, Stuart Freedman, who died in 2012, endeavored to perform Bell’s experiment to measure quantum entanglement. In a series of experiments, he fired thousands of light particles, or photons, in opposite directions to measure a property known as polarization, which could have only two values — up or down. The result for each detector was always a series of seemingly random ups and downs. But when the two detectors’ results were compared, the ups and downs matched in ways that neither “classical physics” nor Einstein’s laws could explain. Something weird was afoot in the universe. Entanglement seemed to be real.
  • in 2002, Dr. Clauser admitted that he himself had expected quantum mechanics to be wrong and Einstein to be right. “Obviously, we got the ‘wrong’ result. I had no choice but to report what we saw, you know, ‘Here’s the result.’ But it contradicts what I believed in my gut has to be true.” He added, “I hoped we would overthrow quantum mechanics. Everyone else thought, ‘John, you’re totally nuts.’”
  • the correlations only showed up after the measurements of the individual particles, when the physicists compared their results after the fact. Entanglement seemed real, but it could not be used to communicate information faster than the speed of light.
  • In 1982, Dr. Aspect and his team at the University of Paris tried to outfox Dr. Clauser’s loophole by switching the direction along which the photons’ polarizations were measured every 10 nanoseconds, while the photons were already in the air and too fast for them to communicate with each other. He too, was expecting Einstein to be right.
  • Quantum predictions held true, but there were still more possible loopholes in the Bell experiment that Dr. Clauser had identified
  • For example, the polarization directions in Dr. Aspect’s experiment had been changed in a regular and thus theoretically predictable fashion that could be sensed by the photons or detectors.
  • Anton Zeilinger
  • added even more randomness to the Bell experiment, using random number generators to change the direction of the polarization measurements while the entangled particles were in flight.
  • Once again, quantum mechanics beat Einstein by an overwhelming margin, closing the “locality” loophole.
  • as scientists have done more experiments with entangled particles, entanglement is accepted as one of main features of quantum mechanics and is being put to work in cryptology, quantum computing and an upcoming “quantum internet
  • One of its first successes in cryptology is messages sent using entangled pairs, which can send cryptographic keys in a secure manner — any eavesdropping will destroy the entanglement, alerting the receiver that something is wrong.
  • , with quantum mechanics, just because we can use it, doesn’t mean our ape brains understand it. The pioneering quantum physicist Niels Bohr once said that anyone who didn’t think quantum mechanics was outrageous hadn’t understood what was being said.
  • In his interview with A.I.P., Dr. Clauser said, “I confess even to this day that I still don’t understand quantum mechanics, and I’m not even sure I really know how to use it all that well. And a lot of this has to do with the fact that I still don’t understand it.”
Javier E

What Was Reddit Troll Violentacrez Thinking? - Rebecca J. Rosen - The Atlantic - 0 views

  • What goes on inside the head of Michael Brutsch or other people like him that leads to this kind of behavior? What did he think about those who were on the receiving end of his trolling?It seems he did not think about them at all. They were completely removed from him physically, and as sociologists have shown, the greater the distance between us and our victims, the easier it may be to cause pain. This is one proposed explanation for an escalation in intensity in warfare, or an eagerness to go pursue war, as weapons technology has increased the distance between fighting parties.
  • "I told them of how I'd become so paranoid that I genuinely didn't know who to trust anymore," Traynor writes. "I told them of nights when I'd walked the rooms, jumping at shadows and crying over the sleeping forms of my family for fear that they would suffer because of me. Then it happened ... The Troll burst into tears. His dad gently restraining him from leaving the table." What Traynor did was to force his troll to *think* about his actions, not just perform them because of the norms of a subculture.
  • "Cliches, stock phrases, adherence to conventional, standardized codes of expression and conduct have the socially recognized function of protecting us against reality, that is, against the claim on our thinking attention which all events and facts arouse by virtue of their existence."
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  • What Arendt theorized is that a conscience is the byproduct of the process of thinking -- that thinking itself enables the power of judgment, to discern "right from wrong, beautiful from ugly."
  • "Thinking," she wrote, "always deals with objects that are absent, removed from direct sense perception." Once you are thinking about something, it is no longer the object itself, but the object in your mind. In that sense, thinking somehow vanquishes distance, forcing you, the thinker, to come into contact with the thing (or person) you are thinking about. And, perhaps, through that, a natural consequence is empathy, even just a drop of it.
  • Because in truth, there are no sentences that can justify the behavior of a troll, or that can explain it and make it make sense. The only response that demonstrates some closing of the gap between troll and trolled, that shows that the pain one has caused has finally entered one's thoughts, is an emotional reaction, one that says: I get it. I'm human like you.
Javier E

What Happened Before the Big Bang? The New Philosophy of Cosmology - Ross Andersen - Te... - 1 views

  • This question of accounting for what we call the "big bang state" -- the search for a physical explanation of it -- is probably the most important question within the philosophy of cosmology, and there are a couple different lines of thought about it.
  • One that's becoming more and more prevalent in the physics community is the idea that the big bang state itself arose out of some previous condition, and that therefore there might be an explanation of it in terms of the previously existing dynamics by which it came about
  • The problem is that quantum mechanics was developed as a mathematical tool. Physicists understood how to use it as a tool for making predictions, but without an agreement or understanding about what it was telling us about the physical world. And that's very clear when you look at any of the foundational discussions. This is what Einstein was upset about; this is what Schrodinger was upset about. Quantum mechanics was merely a calculational technique that was not well understood as a physical theory. Bohr and Heisenberg tried to argue that asking for a clear physical theory was something you shouldn't do anymore. That it was something outmoded. And they were wrong, Bohr and Heisenberg were wrong about that. But the effect of it was to shut down perfectly legitimate physics questions within the physics community for about half a century. And now we're coming out of that
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  • One common strategy for thinking about this is to suggest that what we used to call the whole universe is just a small part of everything there is, and that we live in a kind of bubble universe, a small region of something much larger
  • Newton realized there had to be some force holding the moon in its orbit around the earth, to keep it from wandering off, and he knew also there was a force that was pulling the apple down to the earth. And so what suddenly struck him was that those could be one and the same thing, the same force
  • That was a physical discovery, a physical discovery of momentous importance, as important as anything you could ever imagine because it knit together the terrestrial realm and the celestial realm into one common physical picture. It was also a philosophical discovery in the sense that philosophy is interested in the fundamental natures of things.
  • There are other ideas, for instance that maybe there might be special sorts of laws, or special sorts of explanatory principles, that would apply uniquely to the initial state of the universe.
  • The basic philosophical question, going back to Plato, is "What is x?" What is virtue? What is justice? What is matter? What is time? You can ask that about dark energy - what is it? And it's a perfectly good question.
  • right now there are just way too many freely adjustable parameters in physics. Everybody agrees about that. There seem to be many things we call constants of nature that you could imagine setting at different values, and most physicists think there shouldn't be that many, that many of them are related to one another. Physicists think that at the end of the day there should be one complete equation to describe all physics, because any two physical systems interact and physics has to tell them what to do. And physicists generally like to have only a few constants, or parameters of nature. This is what Einstein meant when he famously said he wanted to understand what kind of choices God had --using his metaphor-- how free his choices were in creating the universe, which is just asking how many freely adjustable parameters there are. Physicists tend to prefer theories that reduce that number
  • You have others saying that time is just an illusion, that there isn't really a direction of time, and so forth. I myself think that all of the reasons that lead people to say things like that have very little merit, and that people have just been misled, largely by mistaking the mathematics they use to describe reality for reality itself. If you think that mathematical objects are not in time, and mathematical objects don't change -- which is perfectly true -- and then you're always using mathematical objects to describe the world, you could easily fall into the idea that the world itself doesn't change, because your representations of it don't.
  • physicists for almost a hundred years have been dissuaded from trying to think about fundamental questions. I think most physicists would quite rightly say "I don't have the tools to answer a question like 'what is time?' - I have the tools to solve a differential equation." The asking of fundamental physical questions is just not part of the training of a physicist anymore.
  • The question remains as to how often, after life evolves, you'll have intelligent life capable of making technology. What people haven't seemed to notice is that on earth, of all the billions of species that have evolved, only one has developed intelligence to the level of producing technology. Which means that kind of intelligence is really not very useful. It's not actually, in the general case, of much evolutionary value. We tend to think, because we love to think of ourselves, human beings, as the top of the evolutionary ladder, that the intelligence we have, that makes us human beings, is the thing that all of evolution is striving toward. But what we know is that that's not true. Obviously it doesn't matter that much if you're a beetle, that you be really smart. If it were, evolution would have produced much more intelligent beetles. We have no empirical data to suggest that there's a high probability that evolution on another planet would lead to technological intelligence.
Javier E

Eric Kandel's Visions - The Chronicle Review - The Chronicle of Higher Education - 0 views

  • Judith, "barely clothed and fresh from the seduction and slaying of Holofernes, glows in her voluptuousness. Her hair is a dark sky between the golden branches of Assyrian trees, fertility symbols that represent her eroticism. This young, ecstatic, extravagantly made-up woman confronts the viewer through half-closed eyes in what appears to be a reverie of orgasmic rapture," writes Eric Kandel in his new book, The Age of Insight. Wait a minute. Writes who? Eric Kandel, the Nobel-winning neuroscientist who's spent most of his career fixated on the generously sized neurons of sea snails
  • Kandel goes on to speculate, in a bravura paragraph a few hundred pages later, on the exact neurochemical cognitive circuitry of the painting's viewer:
  • "At a base level, the aesthetics of the image's luminous gold surface, the soft rendering of the body, and the overall harmonious combination of colors could activate the pleasure circuits, triggering the release of dopamine. If Judith's smooth skin and exposed breast trigger the release of endorphins, oxytocin, and vasopressin, one might feel sexual excitement. The latent violence of Holofernes's decapitated head, as well as Judith's own sadistic gaze and upturned lip, could cause the release of norepinephrine, resulting in increased heart rate and blood pressure and triggering the fight-or-flight response. In contrast, the soft brushwork and repetitive, almost meditative, patterning may stimulate the release of serotonin. As the beholder takes in the image and its multifaceted emotional content, the release of acetylcholine to the hippocampus contributes to the storing of the image in the viewer's memory. What ultimately makes an image like Klimt's 'Judith' so irresistible and dynamic is its complexity, the way it activates a number of distinct and often conflicting emotional signals in the brain and combines them to produce a staggeringly complex and fascinating swirl of emotions."
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  • His key findings on the snail, for which he shared the 2000 Nobel Prize in Physiology or Medicine, showed that learning and memory change not the neuron's basic structure but rather the nature, strength, and number of its synaptic connections. Further, through focus on the molecular biology involved in a learned reflex like Aplysia's gill retraction, Kandel demonstrated that experience alters nerve cells' synapses by changing their pattern of gene expression. In other words, learning doesn't change what neurons are, but rather what they do.
  • In Search of Memory (Norton), Kandel offered what sounded at the time like a vague research agenda for future generations in the budding field of neuroaesthetics, saying that the science of memory storage lay "at the foothills of a great mountain range." Experts grasp the "cellular and molecular mechanisms," he wrote, but need to move to the level of neural circuits to answer the question, "How are internal representations of a face, a scene, a melody, or an experience encoded in the brain?
  • Since giving a talk on the matter in 2001, he has been piecing together his own thoughts in relation to his favorite European artists
  • The field of neuroaesthetics, says one of its founders, Semir Zeki, of University College London, is just 10 to 15 years old. Through brain imaging and other studies, scholars like Zeki have explored the cognitive responses to, say, color contrasts or ambiguities of line or perspective in works by Titian, Michelangelo, Cubists, and Abstract Expressionists. Researchers have also examined the brain's pleasure centers in response to appealing landscapes.
  • it is fundamental to an understanding of human cognition and motivation. Art isn't, as Kandel paraphrases a concept from the late philosopher of art Denis Dutton, "a byproduct of evolution, but rather an evolutionary adaptation—an instinctual trait—that helps us survive because it is crucial to our well-being." The arts encode information, stories, and perspectives that allow us to appraise courses of action and the feelings and motives of others in a palatable, low-risk way.
  • "as far as activity in the brain is concerned, there is a faculty of beauty that is not dependent on the modality through which it is conveyed but which can be activated by at least two sources—musical and visual—and probably by other sources as well." Specifically, in this "brain-based theory of beauty," the paper says, that faculty is associated with activity in the medial orbitofrontal cortex.
  • It also enables Kandel—building on the work of Gombrich and the psychoanalyst and art historian Ernst Kris, among others—to compare the painters' rendering of emotion, the unconscious, and the libido with contemporaneous psychological insights from Freud about latent aggression, pleasure and death instincts, and other primal drives.
  • Kandel views the Expressionists' art through the powerful multiple lenses of turn-of-the-century Vienna's cultural mores and psychological insights. But then he refracts them further, through later discoveries in cognitive science. He seeks to reassure those who fear that the empirical and chemical will diminish the paintings' poetic power. "In art, as in science," he writes, "reductionism does not trivialize our perception—of color, light, and perspective—but allows us to see each of these components in a new way. Indeed, artists, particularly modern artists, have intentionally limited the scope and vocabulary of their expression to convey, as Mark Rothko and Ad Reinhardt do, the most essential, even spiritual ideas of their art."
  • The author of a classic textbook on neuroscience, he seems here to have written a layman's cognition textbook wrapped within a work of art history.
  • "our initial response to the most salient features of the paintings of the Austrian Modernists, like our response to a dangerous animal, is automatic. ... The answer to James's question of how an object simply perceived turns into an object emotionally felt, then, is that the portraits are never objects simply perceived. They are more like the dangerous animal at a distance—both perceived and felt."
  • If imaging is key to gauging therapeutic practices, it will be key to neuroaesthetics as well, Kandel predicts—a broad, intense array of "imaging experiments to see what happens with exaggeration, distorted faces, in the human brain and the monkey brain," viewers' responses to "mixed eroticism and aggression," and the like.
  • while the visual-perception literature might be richer at the moment, there's no reason that neuroaesthetics should restrict its emphasis to the purely visual arts at the expense of music, dance, film, and theater.
  • although Kandel considers The Age of Insight to be more a work of intellectual history than of science, the book summarizes centuries of research on perception. And so you'll find, in those hundreds of pages between Kandel's introduction to Klimt's "Judith" and the neurochemical cadenza about the viewer's response to it, dossiers on vision as information processing; the brain's three-dimensional-space mapping and its interpretations of two-dimensional renderings; face recognition; the mirror neurons that enable us to empathize and physically reflect the affect and intentions we see in others; and many related topics. Kandel elsewhere describes the scientific evidence that creativity is nurtured by spells of relaxation, which foster a connection between conscious and unconscious cognition.
  • Zeki's message to art historians, aesthetic philosophers, and others who chafe at that idea is twofold. The more diplomatic pitch is that neuroaesthetics is different, complementary, and not oppositional to other forms of arts scholarship. But "the stick," as he puts it, is that if arts scholars "want to be taken seriously" by neurobiologists, they need to take advantage of the discoveries of the past half-century. If they don't, he says, "it's a bit like the guys who said to Galileo that we'd rather not look through your telescope."
  • Matthews, a co-author of The Bard on the Brain: Understanding the Mind Through the Art of Shakespeare and the Science of Brain Imaging (Dana Press, 2003), seems open to the elucidations that science and the humanities can cast on each other. The neural pathways of our aesthetic responses are "good explanations," he says. But "does one [type of] explanation supersede all the others? I would argue that they don't, because there's a fundamental disconnection still between ... explanations of neural correlates of conscious experience and conscious experience" itself.
  • There are, Matthews says, "certain kinds of problems that are fundamentally interesting to us as a species: What is love? What motivates us to anger?" Writers put their observations on such matters into idiosyncratic stories, psychologists conceive their observations in a more formalized framework, and neuroscientists like Zeki monitor them at the level of functional changes in the brain. All of those approaches to human experience "intersect," Matthews says, "but no one of them is the explanation."
  • "Conscious experience," he says, "is something we cannot even interrogate in ourselves adequately. What we're always trying to do in effect is capture the conscious experience of the last moment. ... As we think about it, we have no way of capturing more than one part of it."
  • Kandel sees art and art history as "parent disciplines" and psychology and brain science as "antidisciplines," to be drawn together in an E.O. Wilson-like synthesis toward "consilience as an attempt to open a discussion between restricted areas of knowledge." Kandel approvingly cites Stephen Jay Gould's wish for "the sciences and humanities to become the greatest of pals ... but to keep their ineluctably different aims and logics separate as they ply their joint projects and learn from each other."
Javier E

Is the Universe a Simulation? - NYTimes.com - 0 views

  • Mathematical knowledge is unlike any other knowledge. Its truths are objective, necessary and timeless.
  • What kinds of things are mathematical entities and theorems, that they are knowable in this way? Do they exist somewhere, a set of immaterial objects in the enchanted gardens of the Platonic world, waiting to be discovered? Or are they mere creations of the human mind?
  • Many mathematicians, when pressed, admit to being Platonists. The great logician Kurt Gödel argued that mathematical concepts and ideas “form an objective reality of their own, which we cannot create or change, but only perceive and describe.” But if this is true, how do humans manage to access this hidden reality?
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  • We don’t know. But one fanciful possibility is that we live in a computer simulation based on the laws of mathematics — not in what we commonly take to be the real world. According to this theory, some highly advanced computer programmer of the future has devised this simulation, and we are unknowingly part of it. Thus when we discover a mathematical truth, we are simply discovering aspects of the code that the programmer used.
  • the Oxford philosopher Nick Bostrom has argued that we are more likely to be in such a simulation than not. If such simulations are possible in theory, he reasons, then eventually humans will create them — presumably many of them. If this is so, in time there will be many more simulated worlds than nonsimulated ones. Statistically speaking, therefore, we are more likely to be living in a simulated world than the real one.
  • The jury is still out on the simulation hypothesis. But even if it proves too far-fetched, the possibility of the Platonic nature of mathematical ideas remains — and may hold the key to understanding our own reality.
Javier E

'You Are Not So Smart': Why We Can't Tell Good Wine From Bad - David McRaney - The Atla... - 0 views

  • is the fancy world of wine tasting all pretentious bunk? Not exactly. The wine tasters in the experiments above were being influenced by the nasty beast of expectation. A wine expert's objectivity and powers of taste under normal circumstance might be amazing, but Brochet's manipulations of the environment misled his subjects enough to dampen their acumen. An expert's own expectation can act like Kryptonite on their superpowers. Expectation, as it turns out, is just as important as raw sensation. The build up to an experience can completely change how you interpret the information reaching your brain from your otherwise objective senses
  • In psychology, true objectivity is pretty much considered to be impossible. Memories, emotions, conditioning, and all sorts of other mental flotsam taint every new experience you gain. In addition to all this, your expectations powerfully influence the final vote in your head over what you believe to be reality.
  • People said they liked Pepsi, labeled M, better than Coke, labeled Q. Irritated by this, Coca-Cola did their own study and put Coke in both glasses. Again, M won the contest. It turned out it wasn't the soda; people just liked the letter M better than the letter Q.
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  • Taste is subjective, which is another way of saying you are not so smart when it comes to choosing one product over another. All things equal, you refer back to the advertising or the packaging or conformity with your friends and family. Presentation is everything.
  • Restaurants depend on this. Actually, just about every retailer depends on this. Presentation, price, good marketing, great service -- it all leads to an expectation of quality. The actual experience at the end of all this is less important. As long as it isn't total crap, your experience will match up with your expectations
  • Your expectations are the horse, and your experience is the cart. You get this backwards all the time because you are not so smart.
Javier E

The Benefits of 'Binocularity' - NYTimes.com - 0 views

  • Will advances in neuroscience move reasonable people to abandon the idea that criminals deserve to be punished?
  • if the idea of deserving punishment depends upon the idea that criminals freely choose their actions, and if neuroscience reveals that free choice is an illusion, then we can see that the idea of deserving punishment is nonsense
  • “new neuroscience will undermine people’s common sense, libertarian conception of free will and the retributivist thinking that depends on it, both of which have heretofore been shielded by the inaccessibility of sophisticated thinking about the mind and its neural basis.”
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  • when university students learn about “the neural basis of behavior” — quite simply, the brain activity underlying human actions —they become less supportive of the idea that criminals deserve to be punished.
  • To see what is right — and wrong — with the notion that neuroscience will transform our idea of just deserts, and, more generally, our idea of what it means to be human, it can help to step back and consider
  • British philosopher Jonathan Glover. He said that if we want to understand what sorts of beings we are in depth, we need to achieve a sort of intellectual “binocularity.”
  • Glover was saying that, just as we need two eyes that integrate slightly different information about one scene to achieve visual depth perception, being able see ourselves though two fundamentally different lenses, and integrate those two sources of information, can give us a greater depth of understanding of ourselves.
  • Through one lens we see that we are “subjects” (we act) who have minds and can have the experience of making free choices. Through the other we see that we are “objects” or bodies (we are acted upon), and that our experiences or movements are determined by an infinitely long chain of natural and social forces.
  • intellectual binocularity itself is not easy to achieve. While visual binocularity comes naturally, intellectual binocularity requires effort. In fact — and this is one source of the trouble we so often have when we try to talk about the sorts of beings we are — we can’t actually achieve perfect binocular understanding.
  • We can’t actually see ourselves as subjects and as objects at the same time any more than we can see Wittgenstein’s famous duck-rabbit figure as a duck and as a rabbit at once. Rather, we have to accept the necessity of oscillating between the lenses or ways of seeing, fully aware that, not only are we unable to use both at once, but that there is no algorithm for knowing when to use which.
  • When I said in the beginning that there’s something right about the reasoning of those researchers who reject the idea that our choices are “spontaneous” and not determined by prior events, I was referring to their rejection of the idea that our choices are rooted in some God-given, extra-natural, bodyless stuff.
  • My complaint is that they slip from making the reasonable claim that such extra-natural stuff is an illusion to speaking in ways that suggest that free will is an illusion, full stop. To suggest that our experience of choosing is wholly an illusion is as unhelpful as to suggest that, to explain the emergence of that experience, we need to appeal to extra-natural phenomena.
  • Using either lens alone can lead to pernicious mistakes. When we use only the subject lens, we are prone to a sort of inhumanity where we ignore the reality of the natural and social forces that bear down on all of us to make our choices.
  • When we use only the object lens, however, we are prone to a different, but equally noxious sort of inhumanity, where we fail to appreciate the reality of the experience of making choices freely and of knowing that we can deserve punishment — or praise.
grayton downing

Language Makes the Invisible Visible | The Scientist Magazine® - 0 views

  • Language helps the human brain perceive obscured objects,
  • While some scientists have argued that vision is independent from outside factors, such as sounds or the brain’s accumulated knowledge, the study indicates that language influences perception at its most basic level.
  • “I think [the study] makes a really important contribution to the field of visual perception and cognition in general,” said Michael Spivey,
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  • tested the effects of language on perception by either saying or not saying a word and showing study participants either an obscured image that matched the word, an obscured image that did not match the word, or no image at all. Images ranged from kangaroos to bananas to laundry baskets. The researchers then asked the participants if they had perceived any objects and, if so, ascertained what they had seen.
  • participants were more likely to perceive an image if they had been given an accurate verbal cue first than if they had been given no cue or an incorrect one. With an accurate cue, they identified the object correctly around 50 percent and 80 percent of the time
  •  By using continuous flash suppression, Lupyan has “done the best job yet of showing where the interaction happening is in perception,” Spivey said.
  • Lupyan said that his work could help researchers discern whether people who speak different languages perceive the world differently. For instance, if two people spoke different languages that either did or did not have words for a certain color or texture, the person lacking language to describe the color or texture might be less likely to perceive it.
  • “More and more what the field is finding is that any cognitive or perceptual capacity you find interesting is probably richly connected with other ones.” “The visual system—and perception in general—uses all the information it can get to make sense of the inputs,” said Lupyan. “Vision is not just about the photons hitting the eye.”
  • “The visual system—and perception in general—uses all the information it can get to make sense of the inputs,” said Lupyan
julia rhodes

Masculine or Feminine? (And Why It Matters) | Psychology Today - 2 views

  • If you’ve ever studied a foreign language, you know that in many languages, nouns —even inanimate objects— have grammatical gender.
  • As it turns out, a language’s grammatical gender can have significant and surprising effects on cognition.
  • So linguistic gender can spill over into other mental processes, leading us to judge and categorize inanimate and abstract nouns as truly having a gender, even though we logically know better.
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  • Can grammatical gender influence speakers’ cognitive processes when they’re speaking another language entirely?
  • They created a list of 24 objects that have opposite genders in Spanish and German; in each language, half of the objects were masculine and half were feminine.
  • peaking English and using materials written in English
  • The word “bridge” is feminine in German and masculine in Spanish. Sure enough, German speakers described bridges as beautiful, elegant, fragile, pretty, and slender, while Spanish speakers said they were big, dangerous, strong, sturdy, and towering.
  • As these studies show, grammatical gender can influence people’s thinking, even when they’re speaking a language with no grammatical gender to speak of —and even when they’re not speaking any language at all!
  • Small, unnoticed features of language can influence our thoughts, sometimes in big ways. Knowing that, imagine how else language, culture, and society might affect our thoughts, feelings, and behaviors
  • it seems we are not yet free of gender stereotypes
demetriar

Brain treats real and imaginary objects in the same way -- ScienceDaily - 0 views

  • There are close parallels, for in the same way as we can preferentially process external stimuli, we are also able to concentrate on the memory content that is currently the most important.
  • However, this increased activity also extended to the areas in the brain that represent the relevant associated position of the same object, despite the fact that the subject was not concentrating on it. Peters explains the results of the experiment by saying: "It is remarkable that this effect was observed in regions of the brain that are normally involved in perception, despite the fact that here, objects and positions were only maintained in memory."
kushnerha

The Joy of Psyching Myself Out­ - The New York Times - 0 views

  • IS it possible to think scientifically and creatively at once? Can you be both a psychologist and a writer?
  • “A writer must be as objective as a chemist,” Anton Chekhov wrote in 1887. “He must abandon the subjective line; he must know that dung heaps play a very reasonable part in a landscape.”Chekhov’s chemist is a naturalist — someone who sees reality for what it is, rather than what it should be. In that sense, the starting point of the psychologist and the writer is the same: a curiosity that leads you to observe life in all its dimensions.
  • Without verification, we can’t always trust what we see — or rather, what we think we see. Whether we’re psychologists or writers (or anything else), our eyes are never the impartial eyes of Chekhov’s chemist. Our expectations, our wants and shoulds, get in the way. Take, once again, lying. Why do we think we know how liars behave? Liars should divert their eyes. They should feel ashamed and guilty and show the signs of discomfort that such feelings engender. And because they should, we think they do.
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  • The desire for the world to be what it ought to be and not what it is permeates experimental psychology as much as writing, though. There’s experimental bias and the problem known in the field as “demand characteristics” — when researchers end up finding what they want to find by cuing participants to act a certain way. It’s also visible when psychologists choose to study one thing rather than another, dismiss evidence that doesn’t mesh with their worldview while embracing that which does. The subjectivity we tend to associate with the writerly way of looking may simply be more visible in that realm rather than exclusive to it.
  • “There is no other source of knowledge of the universe but the intellectual manipulation of carefully verified observations,” he said.
  • Intuition and inspiration, he went on, “can safely be counted as illusions, as fulfillments of wishes.” They are not to be relied on as evidence of any sort. “Science takes account of the fact that the mind of man creates such demands and is ready to trace their source, but it has not the slightest ground for thinking them justified.”
  • That is what both the psychologist and the writer should strive for: a self-knowledge that allows you to look in order to discover, without agenda, without preconception, without knowing or caring if what you’re seeing is wrong or right in your scheme of the world. It’s harder than it sounds. For one thing, you have to possess the self-knowledge that will allow you to admit when you’re wrong.
  • most new inquiries never happened — in a sense, it meant that objectivity was more an ideal than a reality. Each study was selected for a reason other than intrinsic interest.
  • Isolation precludes objectivity. It’s in the merging not simply of ways of seeing but also of modes of thought that a truly whole perception of reality may eventually emerge. Or at least that way we can realize its ultimate impossibility — and that’s not nothing, either.
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