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blythewallick

Why Americans turn to conspiracy theories - The Washington Post - 0 views

www.washingtonpost.com/...icans-turn-conspiracy-theories

science psychology

shared by blythewallick on 21 Oct 19 - No Cached
  • As the impeachment inquiry heats up, members of Congress and the media are left with the difficult job of untangling the conspiracy theory that seems to have driven the president’s actions in Ukraine: a wild tale of a missing computer server whisked off to Eastern Europe for nefarious, if never entirely clear, purposes, and something involving Joe Biden, his son Hunter and, for good measure, China, too.
  • Seeing the full ideological array of conspiratorial thinking and understanding its deep history are essential to understanding how paranoid thinking about Russian conspiracies, which so troubled the McCarthyites in the 1950s and 1960s, could jump from right to left in the wake of the 2016 election.
  • Republican fears of power’s expansionist tendencies spurred the revolutionary generation to regard British taxation after 1763 as not simply a deviation from prior norms, but as the first step on a swift descent toward political enslavement. American revolutionaries were not simply whiny about taxes; they were paranoid.
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  • Did Federalists just use the specter of the Illuminati to tar their rivals? Or did they mean it? Did the Jeffersonians really think the Federalists were conspiring to bring back monarchy as they alleged? Or were they just trying to win elections? The answer depends on who and when, but it’s safe to say that some did believe these theories.
  • Conspiracy theory after theory, Americans cast a paranoid eye on their partisan opponents throughout the 19th and 20th centuries. According to the Oxford English Dictionary, the phrase “conspiracy theory” first appeared in the early 20th century United States, in the context of political histories of the 19th century.
  • Democrats’ anxieties about Russian conspiracies to interfere in the 2016 campaign cannot be extricated from this historical context of paranoia just because they have a significant basis in fact. As Joseph Heller wrote, “Just because you’re paranoid doesn’t mean they’re not after you.”
  • The republican political theory underlying the American paranoid style had its origin in the writings of opposition politicians in 18th-century Britain. Since then, conspiratorial thinking, has remained most attractive to opposition parties seeking to discredit their establishment rivals. This is the nature of Trump’s criticism of Democratic investigations of Russian conspiracies to hack the 2016 campaign. They’re just whining because they lost, Trump has said repeatedly.
  • If Trump’s embrace of the Ukraine conspiracy doesn’t sink his political future by leading to impeachment, it may nonetheless signal that his political future is bleak.
Maria Delzi

How Dangerous Neighborhoods Make You Feel Paranoid | TIME.com - 0 views

healthland.time.com/...orhoods-make-you-feel-paranoid

shared by Maria Delzi on 17 Jan 14 - No Cached
  • Simply walking through a sketchy-looking neighborhood can make you feel more paranoid and lower your trust in others
  • In a study published in the journal PeerJ, student volunteers who spent less than an hour in a more dangerous neighborhood showed significant changes in some of their social perceptions.
  • The researchers’ goal was to investigate the relationship between lower income neighborhoods and reduced trust and poor mental health.
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  • from Newcastle University in the UK, wanted to determine whether the connection was due to people reacting to the environment around them, or because those who are generally less trusting were more likely to live in troubled areas. Prior research showed that kids who grew up in such neighborhoods were less likely to graduate from high school and more likely to develop stress that can lead to depression.
  • The study took 50 students, sent half of them to a low income, high crime neighborhood and the other half to an affluent neighborhood with little crime.
  • Before the students ventured into their respective areas, the researchers interviewed the neighborhood residents and found that residents of the high-crime neighborhood harbored more feelings of paranoia and lower levels of social trust compared to the residents of the other neighborhood.
  • The students in the study were not from either neighborhood, and did not know what the study was about. They were were dropped off by a taxi and told to deliver envelopes containing a packet of questions to a list of residential addresses. They spent 45 minutes walking around their assigned neighborhood distributing the envelopes. When the students returned, the researchers surveyed them about their experience, their feelings of trust, and their feelings of paranoia.
  • Despite the short amount of time they spent in the neighborhoods, the students picked up the prevailing social attitudes of the residents living in those environments; those who went to the more dangerous neighborhood scored higher on measures of paranoia and lower on measures of trust compared to the other group, just as the residents had.
  • Not only that, but their levels of reported paranoia and trust were indistinguishable from the residents who spent years living there.
  • That came as an intriguing surprise to other experts. Ingrid Gould Ellen, the director of the Urban Planning Program at New York University Wagner Graduate School of Public Service, studies how the make-up of neighborhoods can impact the attitudes and interactions of people who live in them
  • found that kids who live on blocks where violent crimes occurred the week before they took a standardized test performed worse on those tests than students from similar backgrounds who were not exposed to a violent crime in their neighborhood before their exam.
  • paranoia and lack of trust set in after just a short time in the more troubled neighborhood suggested how powerful the influence of these environments can be.
  • For urban planners, the findings confirm what most probably understood instinctively — that people do tend to make snap judgments about both their environments and the people in them based on visual cues such as broken windows and abandoned houses. But the results also show how these cues can influence deeper perceptions and mental states as well.
Javier E

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

www.theatlantic.com/...263648

moral reasoning moral imagination conscience thinking Arendt

shared by Javier E on 18 Oct 12 - No Cached
  • 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

Concern Over Colin Powell's Hacked Emails Becomes a Fear of Being Next - The New York T... - 0 views

www.nytimes.com/...ing-colin-powell-congress.html

privacy cybersecurity hacking social media technology

shared by Javier E on 16 Sep 16 - No Cached
  • The latest hack could well spur a new rash of email deletions across the country as millions of people scan their sent mail for anything compromising, humiliating or career-destroying. It adds to the sense that everyone is vulnerable.
  • “I think more and more people are realizing that there isn’t a thing you can say in an email that isn’t likely to be hackable or discoverable at some later point,”
  • Washington may be behind other big cities in learning that lesson. Bankers on Wall Street have favored very brief emails since their conversations were splashed across front pages because of lawsuits filed after the financial crisis. In 2010, Goldman Sachs executives used the acronym “LDL,” for “let’s discuss live,” when a conversation turned at all sensitive.
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  • Similar precautions have been common in Silicon Valley since a 2009 Chinese state cyberattack on servers at Google and other tech companies.
  • Hank Paulson, a former Goldman Sachs chief executive, refuses to use email. Ben S. Bernanke, a former chairman of the Federal Reserve, once set up an email account under the pseudonym Edward Quince in the hopes of greater privacy.
  • In Hollywood, a breach at Sony Pictures in 2014 spilled out gossipy secrets and persuaded film crews, actors and executives alike to adopt security measures they once considered paranoid. Studios have turned to a new class of companies with names like WatchDox that wrap screenplays with encryption, passwords and monitoring systems that can track who has access to confidential files.
Javier E

Quitters Never Win: The Costs of Leaving Social Media - Woodrow Hartzog and Evan Seling... - 2 views

www.theatlantic.com/...273139

privacy social media protection

shared by Javier E on 17 Feb 13 - No Cached
  • Manjoo offers this security-centric path for folks who are anxious about the service being "one the most intrusive technologies ever built," and believe that "the very idea of making Facebook a more private place borders on the oxymoronic, a bit like expecting modesty at a strip club". Bottom line: stop tuning in and start dropping out if you suspect that the culture of oversharing, digital narcissism, and, above all, big-data-hungry, corporate profiteering will trump privacy settings.
  • Angwin plans on keeping a bare-bones profile. She'll maintain just enough presence to send private messages, review tagged photos, and be easy for readers to find. Others might try similar experiments, perhaps keeping friends, but reducing their communication to banal and innocuous expressions. But, would such disclosures be compelling or sincere enough to retain the technology's utility?
  • The other unattractive option is for social web users to willingly pay for connectivity with extreme publicity.
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  • go this route if you believe privacy is dead, but find social networking too good to miss out on.
  • While we should be attuned to constraints and their consequences, there are at least four problems with conceptualizing the social media user's dilemma as a version of "if you can't stand the heat, get out of the kitchen".
  • The efficacy of abandoning social media can be questioned when others are free to share information about you on a platform long after you've left.
  • Second, while abandoning a single social technology might seem easy, this "love it or leave it" strategy -- which demands extreme caution and foresight from users and punishes them for their naivete -- isn't sustainable without great cost in the aggregate. If we look past the consequences of opting out of a specific service (like Facebook), we find a disconcerting and more far-reaching possibility: behavior that justifies a never-ending strategy of abandoning every social technology that threatens privacy -- a can being kicked down the road in perpetuity without us resolving the hard question of whether a satisfying balance between protection and publicity can be found online
  • if your current social network has no obligation to respect the obscurity of your information, what justifies believing other companies will continue to be trustworthy over time?
  • Sticking with the opt-out procedure turns digital life into a paranoid game of whack-a-mole where the goal is to stay ahead of the crushing mallet. Unfortunately, this path of perilously transferring risk from one medium to another is the direction we're headed if social media users can't make reasonable decisions based on the current context of obscurity, but instead are asked to assume all online social interaction can or will eventually lose its obscurity protection.
  • The fourth problem with the "leave if you're unhappy" ethos is that it is overly individualistic. If a critical mass participates in the "Opt-Out Revolution," what would happen to the struggling, the lonely, the curious, the caring, and the collaborative if the social web went dark?
  • Our point is that there is a middle ground between reclusion and widespread publicity, and the reduction of user options to quitting or coping, which are both problematic, need not be inevitable, especially when we can continue exploring ways to alleviate the user burden of retreat and the societal cost of a dark social web.
  • it is easy to presume that "even if you unfriend everybody on Facebook, and you never join Twitter, and you don't have a LinkedIn profile or an About.me page or much else in the way of online presence, you're still going to end up being mapped and charted and slotted in to your rightful place in the global social network that is life." But so long it remains possible to create obscurity through privacy enhancing technology, effective regulation, contextually appropriate privacy settings, circumspect behavior, and a clear understanding of how our data can be accessed and processed, that fatalism isn't justified.
Javier E

Anti-vaccine activists, 9/11 deniers, and Google's social search. - Slate Magazine - 1 views

www.slate.com/...e_s_social_search_.single.html

internet online science skepticism closure lying deceit search

shared by Javier E on 27 Jan 12 - No Cached
  • democratization of information-gathering—when accompanied by smart institutional and technological arrangements—has been tremendously useful, giving us Wikipedia and Twitter. But it has also spawned thousands of sites that undermine scientific consensus, overturn well-established facts, and promote conspiracy theories
  • Meanwhile, the move toward social search may further insulate regular visitors to such sites; discovering even more links found by their equally paranoid friends will hardly enlighten them.
  • Initially, the Internet helped them find and recruit like-minded individuals and promote events and petitions favorable to their causes. However, as so much of our public life has shifted online, they have branched out into manipulating search engines, editing Wikipedia entries, harassing scientists who oppose whatever pet theory they happen to believe in, and amassing digitized scraps of "evidence" that they proudly present to potential recruits.
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  • The Vaccine article contains a number of important insights. First, the anti-vaccination cohort likes to move the goal posts: As scientists debunked the link between autism and mercury (once present in some childhood inoculations but now found mainly in certain flu vaccines), most activists dropped their mercury theory and point instead to aluminum or said that kids received “too many too soon.”
  • Second, it isn't clear whether scientists can "discredit" the movement's false claims at all: Its members are skeptical of what scientists have to say—not least because they suspect hidden connections between academia and pharmaceutical companies that manufacture the vaccines.
  • mere exposure to the current state of the scientific consensus will not sway hard-core opponents of vaccination. They are too vested in upholding their contrarian theories; some have consulting and speaking gigs to lose while others simply enjoy a sense of belonging to a community, no matter how kooky
  • attempts to influence communities that embrace pseudoscience or conspiracy theories by having independent experts or, worse, government workers join them—the much-debated antidote of “cognitive infiltration” proposed by Cass Sunstein (who now heads the Office of Information and Regulatory Affairs in the White House)—w
  • perhaps, it's time to accept that many of these communities aren't going to lose core members regardless of how much science or evidence is poured on them. Instead, resources should go into thwarting their growth by targeting their potential—rather than existent—members.
  • Given that censorship of search engines is not an appealing or even particularly viable option, what can be done to ensure that users are made aware that all the pseudoscientific advice they are likely to encounter may not be backed by science?
  • One is to train our browsers to flag information that may be suspicious or disputed. Thus, every time a claim like "vaccination leads to autism" appears in our browser, that sentence woul
  • The second—and not necessarily mutually exclusive—option is to nudge search engines to take more responsibility for their index and exercise a heavier curatorial control in presenting search results for issues like "global warming" or "vaccination." Google already has a list of search queries that send most traffic to sites that trade in pseudoscience and conspiracy theories; why not treat them differently than normal queries? Thus, whenever users are presented with search results that are likely to send them to sites run by pseudoscientists or conspiracy theorists, Google may simply display a huge red banner asking users to exercise caution and check a previously generated list of authoritative resources before making up their minds.
  • In more than a dozen countries Google already does something similar for users who are searching for terms like "ways to die" or "suicidal thoughts" by placing a prominent red note urging them to call the National Suicide Prevention Hotline.
Javier E

I lost my dad to Fox News: How a generation was captured by thrashing hysteria - Salon.com - 0 views

www.salon.com/...captured_by_thrashing_hysteria

Fox News groupthink propaganda culture war

shared by Javier E on 09 Mar 14 - No Cached
  • Old, white, wrinkled and angry, they are slipping from polite society in alarming numbers. We’re losing much of a generation.  They often sport hats or other clothing, some marking their status as veterans, Tea Partyers or “patriots” of some kind or another. They have yellow flags, bumper stickers and an unquenchable rage. They used to be the brave men and women who took on America’s challenges, tackling the ’60s, the Cold War and the Reagan years — but now many are terrified by the idea of slightly more affordable healthcare and a very moderate Democrat in the White House.
  • I enjoyed Fox News for many years, as a libertarian and frequent Republican voter. I used to share many, though not all, of my father’s values, but something happened over the past few years. As I drifted left, the white, Republican right veered into incalculable levels of conservative rage, arriving at their inevitable destination with the creation of the Tea Party movement.
  • My father sincerely believes that science is a political plot, Christians are America’s most persecuted minority and Barack Obama is a full-blown communist. He supports the use of force without question, as long as it’s aimed at foreigners. He thinks liberals are all stupid, ignorant fucks who hate America.
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  • What has changed? He consumes a daily diet of nothing except Fox News. He has for a decade or more. He has no email account and doesn’t watch sports. He refuses to so much as touch a keyboard and has never been on the Internet, ever. He thinks higher education destroys people, not only because of Fox News, but also because I drifted left during and after graduate school.
  • I don’t recall my father being so hostile when I was growing up. He was conservative, to be sure, but conventionally and thoughtfully so. He is a kind and generous man and a good father, but over the past five or 10 years, he’s become so conservative that I can’t even find a label for it.
  • I do not blame or condemn my father for his opinions. If you consumed a daily diet of right-wing fury, erroneously labeled “news,” you could very likely end up in the same place. Again, this is all by design. Let’s call it the Fox News effect. Take sweet, kindly senior citizens and feed them a steady stream of demagoguery and repetition, all wrapped in the laughable slogan of “fair and balanced.” Even watching the commercials on Fox, one is treated to sales pitches for gold and emergency food rations, the product cornerstones of the paranoid. To some people the idea of retirees yelling at the television all day may seem funny, but this isn’t a joke. We’re losing the nation’s grandparents, and it’s an American tragedy.
Javier E

How the Internet Gets Inside Us : The New Yorker - 0 views

www.newyorker.com/...110214crat_atlarge_gopnik

internet books cultural values effects social technology revolution consciousness cognitive

shared by Javier E on 11 Feb 11 - No Cached
  • It isn’t just that we’ve lived one technological revolution among many; it’s that our technological revolution is the big social revolution that we live with
  • The idea, for instance, that the printing press rapidly gave birth to a new order of information, democratic and bottom-up, is a cruel cartoon of the truth. If the printing press did propel the Reformation, one of the biggest ideas it propelled was Luther’s newly invented absolutist anti-Semitism. And what followed the Reformation wasn’t the Enlightenment, a new era of openness and freely disseminated knowledge. What followed the Reformation was, actually, the Counter-Reformation, which used the same means—i.e., printed books—to spread ideas about what jerks the reformers were, and unleashed a hundred years of religious warfare.
  • Robert K. Logan’s “The Sixth Language,” begins with the claim that cognition is not a little processing program that takes place inside your head, Robby the Robot style. It is a constant flow of information, memory, plans, and physical movements, in which as much thinking goes on out there as in here. If television produced the global village, the Internet produces the global psyche: everyone keyed in like a neuron, so that to the eyes of a watching Martian we are really part of a single planetary brain. Contraptions don’t change consciousness; contraptions are part of consciousness.
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  • In a practical, immediate way, one sees the limits of the so-called “extended mind” clearly in the mob-made Wikipedia, the perfect product of that new vast, supersized cognition: when there’s easy agreement, it’s fine, and when there’s widespread disagreement on values or facts, as with, say, the origins of capitalism, it’s fine, too; you get both sides. The trouble comes when one side is right and the other side is wrong and doesn’t know it. The Shakespeare authorship page and the Shroud of Turin page are scenes of constant conflict and are packed with unreliable information. Creationists crowd cyberspace every bit as effectively as evolutionists, and extend their minds just as fully. Our trouble is not the over-all absence of smartness but the intractable power of pure stupidity, and no machine, or mind, seems extended enough to cure that.
  • “The medium does matter,” Carr has written. “As a technology, a book focuses our attention, isolates us from the myriad distractions that fill our everyday lives. A networked computer does precisely the opposite. It is designed to scatter our attention. . . . Knowing that the depth of our thought is tied directly to the intensity of our attentiveness, it’s hard not to conclude that as we adapt to the intellectual environment of the Net our thinking becomes shallower.”
  • when people struggle to describe the state that the Internet puts them in they arrive at a remarkably familiar picture of disassociation and fragmentation. Life was once whole, continuous, stable; now it is fragmented, multi-part, shimmering around us, unstable and impossible to fix.
  • The odd thing is that this complaint, though deeply felt by our contemporary Better-Nevers, is identical to Baudelaire’s perception about modern Paris in 1855, or Walter Benjamin’s about Berlin in 1930, or Marshall McLuhan’s in the face of three-channel television (and Canadian television, at that) in 1965.
  • If all you have is a hammer, the saying goes, everything looks like a nail; and, if you think the world is broken, every machine looks like the hammer that broke it.
  • What we live in is not the age of the extended mind but the age of the inverted self. The things that have usually lived in the darker recesses or mad corners of our mind—sexual obsessions and conspiracy theories, paranoid fixations and fetishes—are now out there: you click once and you can read about the Kennedy autopsy or the Nazi salute or hog-tied Swedish flight attendants. But things that were once external and subject to the social rules of caution and embarrassment—above all, our interactions with other people—are now easily internalized, made to feel like mere workings of the id left on its own.
  • Anyway, the crucial revolution was not of print but of paper: “During the later Middle Ages a staggering growth in the production of manuscripts, facilitated by the use of paper, accompanied a great expansion of readers outside the monastic and scholastic contexts.” For that matter, our minds were altered less by books than by index slips. Activities that seem quite twenty-first century, she shows, began when people cut and pasted from one manuscript to another; made aggregated news in compendiums; passed around précis. “Early modern finding devices” were forced into existence: lists of authorities, lists of headings.
  • The book index was the search engine of its era, and needed to be explained at length to puzzled researchers—as, for that matter, did the Hermione-like idea of “looking things up.” That uniquely evil and necessary thing the comprehensive review of many different books on a related subject, with the necessary oversimplification of their ideas that it demanded, was already around in 1500, and already being accused of missing all the points.
  • at any given moment, our most complicated machine will be taken as a model of human intelligence, and whatever media kids favor will be identified as the cause of our stupidity. When there were automatic looms, the mind was like an automatic loom; and, since young people in the loom period liked novels, it was the cheap novel that was degrading our minds. When there were telephone exchanges, the mind was like a telephone exchange, and, in the same period, since the nickelodeon reigned, moving pictures were making us dumb. When mainframe computers arrived and television was what kids liked, the mind was like a mainframe and television was the engine of our idiocy. Some machine is always showing us Mind; some entertainment derived from the machine is always showing us Non-Mind.
  • Blair argues that the sense of “information overload” was not the consequence of Gutenberg but already in place before printing began.
  • A social network is crucially different from a social circle, since the function of a social circle is to curb our appetites and of a network to extend them.
  • And so the peacefulness, the serenity that we feel away from the Internet, and which all the Better-Nevers rightly testify to, has less to do with being no longer harried by others than with being less oppressed by the force of your own inner life. Shut off your computer, and your self stops raging quite as much or quite as loud.
  • Now television is the harmless little fireplace over in the corner, where the family gathers to watch “Entourage.” TV isn’t just docile; it’s positively benevolent. This makes you think that what made television so evil back when it was evil was not its essence but its omnipresence. Once it is not everything, it can be merely something. The real demon in the machine is the tirelessness of the user.
  • the Internet screen has always been like the palantír in Tolkien’s “Lord of the Rings”—the “seeing stone” that lets the wizards see the entire world. Its gift is great; the wizard can see it all. Its risk is real: evil things will register more vividly than the great mass of dull good. The peril isn’t that users lose their knowledge of the world. It’s that they can lose all sense of proportion. You can come to think that the armies of Mordor are not just vast and scary, which they are, but limitless and undefeatable, which they aren’t.
Javier E

E. O. Wilson's Theory of Everything - Magazine - The Atlantic - 0 views

www.theatlantic.com/...3

theory wilson biology human society eusocial complexity

shared by Javier E on 15 Oct 11 - No Cached
  • Wilson told me the new proposed evolutionary model pulls the field “out of the fever swamp of kin selection,” and he confidently predicted a coming paradigm shift that would promote genetic research to identify the “trigger” genes that have enabled a tiny number of cases, such as the ant family, to achieve complex forms of cooperation.
  • In the book, he proposes a theory to answer what he calls “the great unsolved problem of biology,” namely how roughly two dozen known examples in the history of life—humans, wasps, termites, platypodid ambrosia beetles, bathyergid mole rats, gall-making aphids, one type of snapping shrimp, and others—made the breakthrough to life in highly social, complex societies. Eusocial species, Wilson noted, are by far “the most successful species in the history of life.”
  • Summarizing parts of it for me, Wilson was particularly unsparing of organized religion, likening the Book of Revelation, for example, to the ranting of “a paranoid schizophrenic who was allowed to write down everything that came to him.” Toward philosophy, he was only slightly kinder. Generation after generation of students have suffered trying to “puzzle out” what great thinkers like Socrates, Plato, and Descartes had to say on the great questions of man’s nature, Wilson said, but this was of little use, because philosophy has been based on “failed models of the brain.”
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  • His theory draws upon many of the most prominent views of how humans emerged. These range from our evolution of the ability to run long distances to our development of the earliest weapons, which involved the improvement of hand-eye coordination. Dramatic climate change in Africa over the course of a few tens of thousands of years also may have forced Australopithecus and Homo to adapt rapidly. And over roughly the same span, humans became cooperative hunters and serious meat eaters, vastly enriching our diet and favoring the development of more-robust brains. By themselves, Wilson says, none of these theories is satisfying. Taken together, though, all of these factors pushed our immediate prehuman ancestors toward what he called a huge pre-adaptive step: the formation of the earliest communities around fixed camps.
  • “Within groups, the selfish are more likely to succeed,” Wilson told me in a telephone conversation. “But in competition between groups, groups of altruists are more likely to succeed. In addition, it is clear that groups of humans proselytize other groups and accept them as allies, and that that tendency is much favored by group selection.” Taking in newcomers and forming alliances had become a fundamental human trait, he added, because “it is a good way to win.”
  • “The humans become consistent with all the others,” he said, and the evolutionary steps were likely similar—beginning with the formation of groups within a freely mixing population, followed by the accumulation of pre-adaptations that make eusociality more likely, such as the invention of campsites. Finally comes the rise to prevalence of eusocial alleles—one of two or more alternative forms of a gene that arise by mutation, and are found at the same place on a chromosome—which promote novel behaviors (like communal child care) or suppress old, asocial traits. Now it is up to geneticists, he adds, to “determine how many genes are involved in crossing the eusociality threshold, and to go find those genes.”
  • Wilson posits that two rival forces drive human behavior: group selection and what he calls “individual selection”—competition at the level of the individual to pass along one’s genes—with both operating simultaneously. “Group selection,” he said, “brings about virtue, and—this is an oversimplification, but—individual selection, which is competing with it, creates sin. That, in a nutshell, is an explanation of the human condition.
  • “When humans started having a camp—and we know that Homo erectus had campsites—then we know they were heading somewhere,” he told me. “They were a group progressively provisioned, sending out some individuals to hunt and some individuals to stay back and guard the valuable campsite. They were no longer just wandering through territory, emitting calls. They were on long-term campsites, maybe changing from time to time, but they had come together. They began to read intentions in each other’s behavior, what each other are doing. They started to learn social connections more solidly.”
  • If Wilson is right, the human impulse toward racism and tribalism could come to be seen as a reflection of our genetic nature as much as anything else—but so could the human capacity for altruism, and for coalition- and alliance-building. These latter possibilities may help explain Wilson’s abiding optimism—about the environment and many other matters. If these traits are indeed deeply written into our genetic codes, we might hope that we can find ways to emphasize and reinforce them, to build problem-solving coalitions that can endure, and to identify with progressively larger and more-inclusive groups over time.
Javier E

How To Repel Tourism « The Dish - 0 views

dish.andrewsullivan.com/...how-to-repel-tourists

tourism US xenophobe paranoid insular

shared by Javier E on 03 Jan 14 - No Cached
  • In short: Demanding a visa from a country’s travelers in advance is associated with a 70 percent lower level of tourist entries than from a similar country where there is no visa requirement. The U.S. requires an advance visa from citizens of 81 percent of the world’s countries; if it waived that requirement, the researchers estimate, inbound tourism arrivals would more than double, and tourism expenditure would climb by $123 billion.
  • what it is like to enter the US as a non-citizen. It’s a grueling, off-putting, frightening, and often brutal process. Compared with entering a European country, it’s like entering a police state. When you add the sheer difficulty of getting a visa, the brusque, rude and contemptuous treatment you routinely get from immigration officials at the border, the sense that all visitors are criminals and potential terrorists unless proven otherwise, the US remains one of the most unpleasant places for anyone in the world to try and get access to.
  • And this, of course, is a function not only of a vast and all-powerful bureaucracy. It’s a function of this country’s paranoia and increasing insularity. It’s a thoroughly democratic decision to keep foreigners out as much as possible. And it’s getting worse and worse.
Javier E

Does Everything Happen for a Reason? - NYTimes.com - 1 views

www.nytimes.com/...thing-happen-for-a-reason.html

justice agency fairness plan fate providence

shared by Javier E on 19 Oct 14 - No Cached
  • we asked people to reflect on significant events from their own lives, such as graduations, the births of children, falling in love, the deaths of loved ones and serious illnesses. Unsurprisingly, a majority of religious believers said they thought that these events happened for a reason and that they had been purposefully designed (presumably by God). But many atheists did so as well, and a majority of atheists in a related study also said that they believed in fate — defined as the view that life events happen for a reason and that there is an underlying order to life
  • British atheists were just as likely as American atheists to believe that their life events had underlying purposes, even though Britain is far less religious than America.
  • even young children show a bias to believe that life events happen for a reason — to “send a sign” or “to teach a lesson.” This belief exists regardless of how much exposure the children have had to religion at home, and even if they’ve had none at all.
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  • This tendency to see meaning in life events seems to reflect a more general aspect of human nature: our powerful drive to reason in psychological terms, to make sense of events and situations by appealing to goals, desires and intentions
  • This drive serves us well when we think about the actions of other people, who actually possess these psychological states, because it helps us figure out why people behave as they do and to respond appropriately.
  • But it can lead us into error when we overextend it, causing us to infer psychological states even when none exist. This fosters the illusion that the world itself is full of purpose and design.
  • we found that highly paranoid people (who tend to obsess over other people’s hidden motives and intentions) and highly empathetic people (who think deeply about other people’s goals and emotions) are particularly likely to believe in fate and to believe that there are hidden messages and signs embedded in their own life events. In other words, the more likely people are to think about other people’s purposes and intentions, the more likely they are to also infer purpose and intention in human life itself.
  • the belief also has some ugly consequences. It tilts us toward the view that the world is a fundamentally fair place, where goodness is rewarded and badness punished. It can lead us to blame those who suffer from disease and who are victims of crimes, and it can motivate a reflexive bias in favor of the status quo — seeing poverty, inequality and oppression as reflecting the workings of a deep and meaningful plan.
  • even those who are devout should agree that, at least here on Earth, things just don’t naturally work out so that people get what they deserve. If there is such a thing as divine justice or karmic retribution, the world we live in is not the place to find it. Instead, the events of human life unfold in a fair and just manner only when individuals and society work hard to make this happen.We should resist our natural urge to think otherwise.
Javier E

Sheryl Sandberg and Adam Grant on Why Women Stay Quiet at Work - NYTimes.com - 0 views

www.nytimes.com/...speaking-while-female.html

bias psychology sexism workplace communications

shared by Javier E on 14 Jan 15 - No Cached
  • We’ve both seen it happen again and again. When a woman speaks in a professional setting, she walks a tightrope. Either she’s barely heard or she’s judged as too aggressive. When a man says virtually the same thing, heads nod in appreciation for his fine idea. As a result, women often decide that saying less is more.
  • research shows, women who worry that talking “too much” will cause them to be disliked are not paranoid; they are often right.
  • Mr. Mazzara, the show runner, found a clever way to change the dynamics that were holding those two female employees back. He announced to the writers that he was instituting a no-interruption rule while anyone — male or female — was pitching. It worked, and he later observed that it made the entire team more effective.
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  • The long-term solution to the double bind of speaking while female is to increase the number of women in leadership roles. (As we noted in our previous article, research shows that when it comes to leadership skills, although men are more confident, women are more competent.)
Javier E

Opinion | The Only Answer Is Less Internet - The New York Times - 0 views

www.nytimes.com/...china-internet-privacy.html

privacy politics culture tech internet

shared by Javier E on 15 Apr 19 - No Cached
  • In our age of digital connection and constantly online life, you might say that two political regimes are evolving, one Chinese and one Western
  • The first regime is one in which your every transaction can be fed into a system of ratings and rankings
  • in which what seem like merely personal mistakes can cost you your livelihood and reputation, even your ability to hail a car or book a reservation
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  • It’s one in which notionally private companies cooperate with the government to track dissidents and radicals and censor speech
  • ne in which your fellow citizens act as enforcers of the ideological consensus, making an example of you for comments you intended only for your friends
  • one in which even the wealth and power of your overlords can't buy privacy.
  • The second regime is the one they’re building in the People’s Republic of China.
  • Beijing has treated the darkest episodes of “Black Mirror” as a how-to guide for social control and subjugation
  • Unlike China’s system, our emerging post-privacy order is not (for now) totalitarian; its impositions are more decentralized and haphazard, more circumscribed and civilized, less designed and more evolved, more random in the punishments inflicted and the rules enforced.
  • our system cannot help recreating features of the Chinese order, because the way that we live on the internet leaves us naked before power in a radical new way.
  • the Western order in the internet age might be usefully described as a “liberalism with some police-state characteristics.” Those characteristics are shaped and limited by our political heritage of rights and individualism. But there is still plainly an authoritarian edge, a gentle “pink police state” aspect, to the new world that online life creates.
  • apart from the high-minded and the paranoid, privacy per se is not a major issue in our politics
  • for those who object inherently to our new nakedness, regard the earthquakes as too high a price for Amazon’s low prices, or fear what an Augustus or a Robespierre might someday do with all this architecture, the best hope for a partial restoration of privacy has to involve more than just an anxiety about privacy alone.
  • It requires a more general turn against the virtual, in which fears of digital nakedness are just one motivator among many — the political piece of a cause that’s also psychological, intellectual, aesthetic and religious.
  • This is the hard truth suggested by our online experience so far: That a movement to restore privacy must be, at some level, a movement against the internet
  • Not a pure Luddism, but a movement for limits, for internet-free spaces, for zones of enforced pre-virtual reality (childhood and education above all), for social conventions that discourage career-destroying tweets and crotch shots by encouraging us to put away our iPhones.
Javier E

Opinion | How to Serve a Deranged Tyrant, Stoically - The New York Times - 0 views

www.nytimes.com/...toicism-political-tyrants.html

stoicism public service philosophers

shared by Javier E on 02 Apr 18 - No Cached
  • In A.D. 49, the well-known writer and Stoic philosopher was recalled from exile to tutor the successor of the emperor Claudius, a promising teenager named Nero. Like many people today, Seneca entered public service with ideals mitigated by a pragmatic understanding of the reality of the politics of his time.
  • Seneca, by contrast, had no hope that he could achieve anything by direct opposition to any of the emperors under whom he lived. His best hope was to moderate some of Nero’s worst tendencies and to maximize his own sense of autonomy.”
  • Though Nero had good qualities, he was obsessed with fame and had an endless need for validation. He was also unstable and paranoid, and began to eliminate his rivals — including murdering his own mother. Was Seneca personally involved in these decisions? We don’t know. But he helped legitimize the regime with his presence, and profited from it as well, becoming one of Rome’s richest men through his 13 years of service.
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  • Live Nation Rules Music Ticketing, Some Say With Threats
  • To the Stoics, contributing to public affairs was a critical duty of the philosopher. Could Seneca decline to serve because he disagreed with the emperor? Could he leave a deranged Nero unsupervised? In time, Seneca would also come to the conclusion that when “the state is so rotten as to be past helping, if evil has entire dominion over it, the wise man will not labor in vain or waste his strength in unprofitable efforts.”
  • My own early career involved some questionable service to businesspeople. Employed and paid by them, I planned and carried out controversial publicity stunts, and used dishonest tactics with the public and the media. When I finally left those roles, I found a knowledge of Stoic philosophy integral to my ability to assess my past actions, and set a more honorable course going forward.
  • Seneca seemed to realize only belatedly that one can contribute to his fellow citizens in ways other than through the state — for instance, by writing or simply by being a good man at home.
  • In 65 A.D., Seneca would again find that philosophy did not exist only in the ethereal world. Conspirators began to plot against Nero’s life, and Seneca, finally accepting that the monster he had helped create needed to be stopped, appears to have participated — or covered for those who did.
  • The effort failed but provided Seneca an opportunity: His life up to that point had contradicted many of his own teachings, but now when Nero’s guards came and demanded his life, he would be brave and wise. The man who had written much about learning how to die and facing the end without fear would comfort his friends, finish an essay he was writing and distribute some finished pieces for safekeeping. Then, he slit his veins, took hemlock and succumbed to the suffocating steam of a bath.
clairemann

Many QAnon followers report having mental health diagnoses - 0 views

theconversation.com/mental-health-diagnoses-157299

science research knowledge brain science social media

shared by clairemann on 26 Mar 21 - No Cached
  • QAnon is often viewed as a group associated with conspiracy, terrorism and radical action, such as the Jan. 6 Capitol insurrection. But radical extremism and terror may not be the real concern from this group.
  • I noticed that QAnon followers are different from the radicals I usually study in one key way: They are far more likely to have serious mental illnesses.
  • I found that many QAnon followers revealed – in their own words on social media or in interviews – a wide range of mental health diagnoses, including bipolar disorder, depression, anxiety and addiction.
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  • 68% reported they had received mental health diagnoses. The conditions they revealed included post-traumatic stress disorder, bipolar disorder, paranoid schizophrenia and Munchausen syndrome by proxy
  • Research has long revealed connections between psychological problems and beliefs in conspiracy theories. For example, anxiety increases conspiratorial thinking, as do social isolation and loneliness.
anonymous

Superstitions don't rule the US Women's National Team - but they definitely have some - 0 views

www.foxla.com/...-but-they-definitely-have-some

shared by anonymous on 03 Nov 20 - No Cached
  • Superstitions don't rule the US Women's National Team — but they definitely have some
  • Whether you call it paranoid or just a ritual, some players just need their routines. Here are some of the United States Women's National Team members' rituals (or superstitions) that get them prepped for game day:
  • Carli Lloyd says she plays her best game when she knows the pressure of the eyes of her family and friends aren't there to throw her off.
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  • "I've been known as the player that doesn't want anybody to come to their events," she told The Inquirer. "It's not a superstitious thing, it's just something that works for me. In order for me to be at my best -- and if I'm at my best, that essentially helps the team -- I just want to go over there and do my thing."
  • Co-captain Alex Morgan likes to go against the grain, so it's no surprise that she's made 13 her lucky number. In a video for Team USA, Morgan said she found the superstitions toward the number strange and decided to make it her own.
  • Rapinoe told POPSUGAR that her diet is something she makes sure is consistent. According to the publication, she said there are certain things she absolutely must eat in order to get ready for a game, and her special diet is something she just can't deviate from.
  • The Rapinoe diet:Breakfast: She has a cup of coffee and a breakfast sandwich consisting of two eggs, sauteed onions and spinach on an English muffin.Lunch: Avocado toast with a chicken thigh and a side of fruit.Dinner: Two chicken thighs, sweet potatoes and asparagusPregame snack: Energy bar or a handful of almonds.
  • Every player has their own ritual for preparing for game day: For some it may be relaxing and focusing on the game -- for Christen Press, it's yoga and shopping.
  • Press said she likes to start her day by meditating, having a good breakfast, doing some yoga and she prefers to wrap it all up with some shopping at the mall.
  • Press said she also likes to make "a really big purchase" on game day "maybe like a fancy pair of shoes or a purse I would not normally splurge on." She says if she plays well, scores, or it's a good game, she gets to keep it.
  • anonymous on 03 Nov 20
     
    This article describes the U.S. Women's National Team's superstitions on game day.
Javier E

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

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

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

Can Narcissism Go Away? - The New York Times - 0 views

www.nytimes.com/...narcissism-age-empathy.html

narcissism psychology research brain science science

shared by Javier E on 28 Jul 24 - No Cached
  • In short, narcissism is a drive to feel special and unique.
  • To some extent, narcissistic traits exist in all of us, and a little narcissism isn’t a bad thing. In fact, research has shown that viewing ourselves through rose-colored glasses, a concept known as self-enhancement, can help us cope with adversity.
  • Narcissism is most problematic when people become dependent on the feeling of superiority and seek it at all costs, displaying what Dr. Malkin calls the “triple E”: entitlement, exploitation and a lack of empathy.
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  • A clinical diagnosis of narcissistic personality disorder can occur when those symptoms become fixed and persistent — they do not come and go. In addition, the disorder causes distress or interferes with relationships, work or other domains.
  • the higher the levels of narcissism, the more people became “desperate, deluded, paranoid, angry, abusive and isolated.”
  • Agentic narcissism is what most people think of when they imagine a narcissist. Those who score highly in this dimension are focused on status, power and success.“They see themselves as superior to others, crave admiration and have an inflated sense of self-importance,” Dr. Orth said. “They are typically very confident, assertive and want to be in leadership positions.”
  • This makes it harder for the narcissist to “charm and impress others,” she said, which then makes it difficult for that person to elicit admiration.
  • Neurotic narcissism is characterized by hypersensitivity. Those who score highly in this dimension “constantly need validation and are very sensitive to criticism and rejection,” Dr. Orth said. “They often experience significant shame, anxiety, emotional instability, insecurity and self-doubt.”
  • Those with antagonistic narcissism often view others as rivals. They tend to be competitive, hostile toward others and willing to put them down to feel superior, Dr. Orth said. They also lack empathy and are exploitative.
  • It is “the core of pathological narcissism,” Dr. Malkin said. “These are bullies.”
  • It’s unclear why narcissism would reduce over time, but Sara Konrath, the director of the Interdisciplinary Program for Empathy and Altruism Research at Indiana University, has found in her own research that empathy increases as we grow older.
  • “Unfortunately, managing a difficult relationship is the best someone intimately involved with most narcissists can hope for,” said Elinor Greenberg, the author of “Borderline, Narcissistic and Schizoid Adaptations: The Pursuit of Love, Admiration and Safety.”
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