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Javier E

Adam Kirsch: Art Over Biology | The New Republic - 1 views

www.tnr.com/...es-darwin-evolution-art-kirsch

art Darwinian evolution success adaptation

shared by Javier E on 01 Aug 12 - Cached
  • Nietzsche, who wrote in Human, All Too Human, under the rubric “Art dangerous for the artist,” about the particular ill-suitedness of the artist to flourishing in a modern scientific age: When art seizes an individual powerfully, it draws him back to the views of those times when art flowered most vigorously.... The artist comes more and more to revere sudden excitements, believes in gods and demons, imbues nature with a soul, hates science, becomes unchangeable in his moods like the men of antiquity, and desires the overthrow of all conditions that are not favorable to art.... Thus between him and the other men of his period who are the same age a vehement antagonism is finally generated, and a sad end
  • What is modern is the sense of the superiority of the artist’s inferiority, which is only possible when the artist and the intellectual come to see the values of ordinary life—prosperity, family, worldly success, and happiness—as inherently contemptible.
  • Art, according to a modern understanding that has not wholly vanished today, is meant to be a criticism of life, especially of life in a materialist, positivist civilization such as our own. If this means the artist does not share in civilization’s boons, then his suffering will be a badge of honor.
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  • The iron law of Darwinian evolution is that everything that exists strives with all its power to reproduce, to extend life into the future, and that every feature of every creature can be explained as an adaptation toward this end. For the artist to deny any connection with the enterprise of life, then, is to assert his freedom from this universal imperative; to reclaim negatively the autonomy that evolution seems to deny to human beings. It is only because we can freely choose our own ends that we can decide not to live for life, but for some other value that we posit. The artist’s decision to produce spiritual offspring rather than physical ones is thus allied to the monk’s celibacy and the warrior’s death for his country, as gestures that deny the empire of mere life.
  • Animals produce beauty on their bodies; humans can also produce it in their artifacts. The natural inference, then, would be that art is a human form of sexual display, a way for males to impress females with spectacularly redundant creations.
  • For Darwin, the human sense of beauty was not different in kind from the bird’s.
  • Still, Darwin recognized that the human sense of beauty was mediated by “complex ideas and trains of thought,” which make it impossible to explain in terms as straightforward as a bird’s:
  • Put more positively, one might say that any given work of art can be discussed critically and historically, but not deduced from the laws of evolution.
  • with the rise of evolutionary psychology, it was only a matter of time before the attempt was made to explain art in Darwinian terms. After all, if ethics and politics can be explained by game theory and reciprocal altruism, there is no reason why aesthetics should be different: in each case, what appears to be a realm of human autonomy can be reduced to the covert expression of biological imperatives
  • Still, there is an unmistakable sense in discussions of Darwinian aesthetics that by linking art to fitness, we can secure it against charges of irrelevance or frivolousness—that mattering to reproduction is what makes art, or anything, really matter.
  • The first popular effort in this direction was the late Denis Dutton’s much-discussed book The Art Instinct, which appeared in 2009.
  • Dutton’s Darwinism was aesthetically conservative: “Darwinian aesthetics,” he wrote, “can restore the vital place of beauty, skill, and pleasure as high artistic values.” Dutton’s argument has recently been reiterated and refined by a number of new books,
  • “The universality of art and artistic behaviors, their spontaneous appearance everywhere across the globe ... and the fact that in most cases they can be easily recognized as artistic across cultures suggest that they derive from a natural, innate source: a universal human psychology.”
  • Again like language, art is universal in the sense that any local expression of it can be “learned” by anyone.
  • Yet earlier theorists of evolution were reluctant to say that art was an evolutionary adaptation like language, for the simple reason that it does not appear to be evolutionarily adaptive.
  • Stephen Jay Gould suggested that art was not an evolutionary adaptation but what he called a “spandrel”—that is, a showy but accidental by-product of other adaptations that were truly functiona
  • the very words “success” and “failure,” despite themselves, bring an emotive and ethical dimension into the discussion, so impossible is it for human beings to inhabit a valueless world. In the nineteenth century, the idea that fitness for survival was a positive good motivated social Darwinism and eugenics. Proponents of these ideas thought that in some way they were serving progress by promoting the flourishing of the human race, when the basic premise of Darwinism is that there is no such thing as progress or regress, only differential rates of reproduction
  • In particular, Darwin suggests that it is impossible to explain the history or the conventions of any art by the general imperatives of evolution
  • Boyd begins with the premise that human beings are pattern-seeking animals: both our physical perceptions and our social interactions are determined by our brain’s innate need to find and to
  • Art, then, can be defined as the calisthenics of pattern-finding. “Just as animal physical play refines performance, flexibility, and efficiency in key behaviors,” Boyd writes, “so human art refines our performance in our key perceptual and cognitive modes, in sight (the visual arts), sound (music), and social cognition (story). These three modes of art, I propose, are adaptations ... they show evidence of special design in humans, design that offers survival and especially reproductive advantages.”
  • make coherent patterns
sissij

Why Killer Whales Go Through Menopause - The New York Times - 0 views

www.nytimes.com/...killer-whales-menopause.html

new york times science knowledge

shared by sissij on 13 Jan 17 - No Cached
  • A new study on killer whales, published on Thursday in Current Biology, suggests reproductive conflict between mothers and daughters may have played an important role in the evolution of menopause.
  • Yet they can live to be more than 90, meaning they might spend up to two-thirds of their lives not birthing any offspring.
  • But the unique demography of killer whale social groups may motivate younger females to invest more competitive effort into reproduction
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  • But older females who have more offspring, and thus share more of the group’s genes, are more likely to cooperate by sharing food and knowledge.
  • She believes the primary reason women live so long after menopause is because they help improve the survival of grandchildren, which helps pass their own genes on.
  • To him, that’s where reproductive conflict comes in. “You have to not only look at the gains, but the costs you would suffer if you continue to breed.”
  • sissij on 13 Jan 17
     
    From the TOK class, we learned that the paradigm for biology is Darwin's theory of evolution. From this article, I can clearly see that the hypothesis and reasoning made to explain why killer whales have menopause are all depending on the premise that they are having it for good and necessity. The debate over whether the grandmother hypothesis sounds is still going through vigorous discussion within the scientist community. --Sissi (1/13/2017)
grayton downing

Males Court Bearded Ladies Less | The Scientist Magazine® - 0 views

www.the-scientist.com/?articles.view/articleNo/38186/title/Males-Court-Bearded-Ladies-Less/

males court science research

shared by grayton downing on 13 Nov 13 - No Cached
  • many females also don blue ornamentations like the males, though they are less bright. These so-called “bearded ladies”—masculinized females—suffer reproductive consequences as a result of their markings.
  • We were very excited to find that ornamented females appear to pay costs of reduced reproductive output,
  • Ornamented females seemed less popular in the lab, as well: males spent less time courting them.
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  • males dislike ornamented females because blue badges indicate a potentially negative quality in females. Although both sexes may develop similar ornaments because they share the genes that underlie the phenotype, expressing the ornament can be beneficial in one sex but detrimental in another.
  • One solution is to have the expression of [ornamentation] regulated by other factors that are already different between sexes,”
  • the causation and persistence of ornamentation in females” as well as “unambiguous information on fitness consequences of female ornamentation,” he continued. Because both sexes produce testosterone, added Cox, “regulation by testosterone is not a perfect mechanism for complete sex-limitation [of blue badge expression].”
  • detrimental ornamentation in females is a paradox that “begs the interesting question of why male-typical ornamentation persists in female fence lizards,” said Langkilde. “We plan to follow this up by examining potential benefits associated with these male-typical ornaments in females.”
grayton downing

Three-Way Parenthood | The Scientist Magazine® - 0 views

www.the-scientist.com/?articles.view/articleNo/37594/title/Three-Way-Parenthood/

parenthood science research ethics designer genes

shared by grayton downing on 27 Oct 13 - No Cached
  • The ability to manipulate human reproduction was viewed in many circles as an attack on the traditional family and an odious attempt to assert human dominion over nature. Terms such as “designer babies” and “playing God” were commonly applied to IVF.
  • proposed the concept of a “three-parent” fertility procedure to treat mitochondrial disorders
  • prevent defective mtDNA from being passed from mother to child, scientists in the U.K. are planning to offer a “three-parent” fertility procedure.
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  • potential for creating children from multiple parents is not limited to the halting of the passage of mitochondrial disorders.
  • these genetic engineering procedures raise both legal and ethical concerns. Legal issues include: Who are the legal parents of a child generated from genetic material obtained from multiple donors? Would such a child have the right to know the identity of all his gene donors? In an article to be published in the Harvard Journal of Law and Gender (in press), we propose a legal solution to address some of these issues
  • many ethical concerns raised by such technologies is whether these advances in reproductive medicine could lead to the creation of “designer babies,” in which parents select the genetic composition of their children for enhancement or for health reasons. The fear in creating designer babies is that it may herald a new era of “consumer eugenics” with potentially unknown consequences for humankind.
Javier E

Opinion | Richard Powers on What We Can Learn From Trees - The New York Times - 0 views

www.nytimes.com/...in-podcast-richard-powers.html

trees buddhism immanence nature stewardship science knowledge

shared by Javier E on 06 Oct 21 - No Cached
  • Theo and Robin have a nightly ritual where they say a prayer that Alyssa, the deceased wife and mother, taught them: May all sentient beings be free from needless suffering. That prayer itself comes from the four immeasurables in the Buddhist tradition.
  • When we enter into or recover this sense of kinship that was absolutely fundamental to so many indigenous cultures everywhere around the world at many, many different points in history, that there is no radical break between us and our kin, that even consciousness is shared, to some degree and to a large degree, with a lot of other creatures, then death stops seeming like the enemy and it starts seeming like one of the most ingenious kinds of design for keeping evolution circulating and keeping the experiment running and recombining.
  • Look, I’m 64 years old. I can remember sitting in psychology class as an undergraduate and having my professor declare that no, of course animals don’t have emotions because they don’t have an internal life. They don’t have conscious awareness. And so what looks to you like your dog being extremely happy or being extremely guilty, which dogs do so beautifully, is just your projection, your anthropomorphizing of those other creatures. And this prohibition against anthropomorphism created an artificial gulf between even those animals that are ridiculously near of kin to us, genetically.
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  • I don’t know if that sounds too complicated. But the point is, it’s not just giving up domination. It’s giving up this sense of separateness in favor of a sense of kinship. And those people who do often wonder how they failed to see how much continuity there is in the more-than-human world with the human world.
  • to go from terror into being and into that sense that the experiment is sacred, not this one outcome of the experiment, is to immediately transform the way that you think even about very fundamental social and economic and cultural things. If the experiment is sacred, how can we possibly justify our food systems, for instance?
  • when I first went to the Smokies and hiked up into the old growth in the Southern Appalachians, it was like somebody threw a switch. There was some odd filter that had just been removed, and the world sounded different and smelled different.
  • richard powersYeah. In human exceptionalism, we may be completely aware of evolutionary continuity. We may understand that we have a literal kinship with the rest of creation, that all life on Earth employs the same genetic code, that there is a very small core of core genes and core proteins that is shared across all the kingdoms and phyla of life. But conceptually, we still have this demented idea that somehow consciousness creates a sanctity and a separation that almost nullifies the continuous elements of evolution and biology that we’ve come to understand.
  • if we want to begin this process of rehabilitation and transformation of consciousness that we are going to need in order to become part of the living Earth, it is going to be other kinds of minds that give us that clarity and strength and diversity and alternative way of thinking that could free us from this stranglehold of thought that looks only to the maximizing return on investment in very leverageable ways.
  • richard powersIt amazed me to get to the end of the first draft of “Bewilderment” and to realize how much Buddhism was in the book, from the simplest things.
  • I think there is nothing more science inflected than being out in the living world and the more-than-human world and trying to understand what’s happening.
  • And of course, we can combine this with what we were talking about earlier with death. If we see all of evolution as somehow leading up to us, all of human, cultural evolution leading up to neoliberalism and here we are just busily trying to accumulate and make meaning for ourselves, death becomes the enemy.
  • And you’re making the point in different ways throughout the book that it is the minds we think of as unusual, that we would diagnose as having some kind of problem or dysfunction that are, in some cases, are the only ones responding to the moment in the most common sense way it deserves. It is almost everybody else’s brain that has been broken.
  • it isn’t surprising. If you think of the characteristics of this dominant culture that we’ve been talking about — the fixation on control, the fixation on mastery, the fixation on management and accumulation and the resistance of decay — it isn’t surprising that that culture is also threatened by difference and divergence. It seeks out old, stable hierarchies — clear hierarchies — of control, and anything that’s not quite exploitable or leverageable in the way that the normal is terrifying and threatening.
  • And the more I looked for it, the more it pervaded the book.
  • ezra kleinI’ve heard you say that it has changed the way you measure a good day. Can you tell me about that?richard powersThat’s true.I suppose when I was still enthralled to commodity-mediated individualist market-driven human exceptionalism — we need a single word for this
  • And since moving to the Smokies and since publishing “The Overstory,” my days have been entirely inverted. I wake up, I go to the window, and I look outside. Or I step out onto the deck — if I haven’t been sleeping on the deck, which I try to do as much as I can in the course of the year — and see what’s in the air, gauge the temperature and the humidity and the wind and see what season it is and ask myself, you know, what’s happening out there now at 1,700 feet or 4,000 feet or 5,000 feet.
  • let me talk specifically about the work of a scientist who has herself just recently published a book. It’s Dr. Suzanne Simard, and the book is “Finding the Mother Tree.” Simard has been instrumental in a revolution in our way of thinking about what’s happening underground at the root level in a forest.
  • it was a moving moment for me, as an easterner, to stand up there and to say, this is what an eastern forest looks like. This is what a healthy, fully-functioning forest looks like. And I’m 56 years old, and I’d never seen it.
  • the other topics of that culture tend to circle back around these sorts of trends, human fascinations, ways of magnifying our throw weight and our ability and removing the last constraints to our desires and, in particular, to eliminate the single greatest enemy of meaning in the culture of the technological sublime that is, itself, such a strong instance of the culture of human separatism and commodity-mediated individualist capitalism— that is to say, the removal of death.
  • Why is it that we have known about the crisis of species extinction for at least half a century and longer? And I mean the lay public, not just scientists. But why has this been general knowledge for a long time without public will demanding some kind of action or change
  • And when you make kinship beyond yourself, your sense of meaning gravitates outwards into that reciprocal relationship, into that interdependence. And you know, it’s a little bit like scales falling off your eyes. When you do turn that corner, all of the sources of anxiety that are so present and so deeply internalized become much more identifiable. And my own sense of hope and fear gets a much larger frame of reference to operate in.
  • I think, for most of my life, until I did kind of wake up to forests and to trees, I shared — without really understanding this as a kind of concession or a kind of subscription — I did share this cultural consensus that meaning is a private thing that we do for ourselves and by ourselves and that our kind of general sense of the discoveries of the 19th and 20th century have left us feeling a bit unsponsored and adrift beyond the accident of human existence.
  • The largest single influence on any human being’s mode of thought is other human beings. So if you are surrounded by lots of terrified but wishful-thinking people who want to believe that somehow the cavalry is going to come at the last minute and that we don’t really have to look inwards and change our belief in where meaning comes from, that we will somehow be able to get over the finish line with all our stuff and that we’ll avert this disaster, as we have other kinds of disasters in the past.
  • I think what was happening to me at that time, as I was turning outward and starting to take the non-human world seriously, is my sense of meaning was shifting from something that was entirely about me and authored by me outward into this more collaborative, reciprocal, interdependent, exterior place that involved not just me but all of these other ways of being that I could make kinship with.
  • And I think I was right along with that sense that somehow we are a thing apart. We can make purpose and make meaning completely arbitrarily. It consists mostly of trying to be more in yourself, of accumulating in one form or another.
  • I can’t really be out for more than two or three miles before my head just fills with associations and ideas and scenes and character sketches. And I usually have to rush back home to keep it all in my head long enough to get it down on paper.
  • for my journey, the way to characterize this transition is from being fascinated with technologies of mastery and control and what they’re doing to us as human beings, how they’re changing what the capacities and affordances of humanity are and how we narrate ourselves, to being fascinated with technologies and sciences of interdependence and cooperation, of those sciences that increase our sense of kinship and being one of many, many neighbors.
  • And that’s an almost impossible persuasion to rouse yourself from if you don’t have allies. And I think the one hopeful thing about the present is the number of people trying to challenge that consensual understanding and break away into a new way of looking at human standing is growing.
  • And when you do subscribe to a culture like that and you are confronted with the reality of your own mortality, as I was when I was living in Stanford, that sense of stockpiling personal meaning starts to feel a little bit pointless.
  • And I just head out. I head out based on what the day has to offer. And to have that come first has really changed not only how I write, but what I’ve been writing. And I think it really shows in “Bewilderment.” It’s a totally different kind of book from my previous 12.
  • the marvelous thing about the work, which continues to get more sophisticated and continues to turn up newer and newer astonishments, is that there was odd kind of reciprocal interdependence and cooperation across the species barrier, that Douglas firs and birches were actually involved in these sharing back and forth of essential nutrients. And that’s a whole new way of looking at forest.
  • she began to see that the forests were actually wired up in very complex and identifiable ways and that there was an enormous system of resource sharing going on underground, that trees were sharing not only sugars and the hydrocarbons necessary for survival, but also secondary metabolites. And these were being passed back and forth, both symbiotically between the trees and the fungi, but also across the network to other trees so that there were actually trees in wired up, fungally-connected forests where large, dominant, healthy trees were subsidizing, as it were, trees that were injured or not in favorable positions or damaged in some way or just failing to thrive.
  • so when I was still pretty much a card-carrying member of that culture, I had this sense that to become a better person and to get ahead and to really make more of myself, I had to be as productive as possible. And that meant waking up every morning and getting 1,000 words that I was proud of. And it’s interesting that I would even settle on a quantitative target. That’s very typical for that kind of mindset that I’m talking about — 1,000 words and then you’re free, and then you can do what you want with the day.
  • there will be a threshold, as there have been for these other great social transformations that we’ve witnessed in the last couple of decades where somehow it goes from an outsider position to absolutely mainstream and common sense.
  • I am persuaded by those scholars who have showed the degree to which the concept of nature is itself an artificial construction that’s born of cultures of human separatism. I believe that everything that life does is part of the living enterprise, and that includes the construction of cities. And there is no question at all the warning that you just gave about nostalgia creating a false binary between the built world and the true natural world is itself a form of cultural isolation.
  • Religion is a technology to discipline, to discipline certain parts of the human impulse. A lot of the book revolves around the decoded neurofeedback machine, which is a very real literalization of a technology, of changing the way we think
  • one of the things I think that we have to take seriously is that we have created technologies to supercharge some parts of our natural impulse, the capitalism I think should be understood as a technology to supercharge the growth impulse, and it creates some wonders out of that and some horrors out of that.
  • richard powersSure. I base my machine on existing technology. Decoded neurofeedback is a kind of nascent field of exploration. You can read about it; it’s been publishing results for a decade. I first came across it in 2013. It involves using fMRI to record the brain activity of a human being who is learning a process, interacting with an object or engaged in a certain emotional state. That neural activity is recorded and stored as a data structure. A second subsequent human being is then also scanned in real time and fed kinds of feedback based on their own internal neural activity as determined by a kind of software analysis of their fMRI data structures.
  • And they are queued little by little to approximate, to learn how to approximate, the recorded states of the original subject. When I first read about this, I did get a little bit of a revelation. I did feel my skin pucker and think, if pushed far enough, this would be something like a telepathy conduit. It would be a first big step in answering that age-old question of what does it feel like to be something other than we are
  • in the book I simply take that basic concept and extend it, juke it up a little bit, blur the line between what the reader might think is possible right now and what they might wonder about, and maybe even introduce possibilities for this empathetic transference
  • ezra kleinOne thing I loved about the role this played in the book is that it’s highlighting its inverse. So a reader might look at this and say, wow, wouldn’t that be cool if we had a machine that could in real time change how we think and change our neural pathways and change our mental state in a particular direction? But of course, all of society is that machine,
  • Robin and Theo are in an airport. And you’ve got TVs everywhere playing the news which is to say playing a constant loop of outrage, and disaster, and calamity. And Robbie, who’s going through these neural feedback sessions during this period, turns to his dad and says, “Dad, you know how the training’s rewiring my brain? This is what is rewiring everybody else.”
  • ezra kleinI think Marshall McLuhan knew it all. I really do. Not exactly what it would look like, but his view and Postman’s view that we are creating a digital global nervous system is a way they put it, it was exactly right. A nervous system, it was such the exact right metaphor.
  • the great insight of McLuhan, to me, what now gets called the medium is the message is this idea that the way media acts upon us is not in the content it delivers. The point of Twitter is not the link that you click or even the tweet that you read; it is that the nature and structure of the Twitter system itself begins to act on your system, and you become more like it.If you watch a lot of TV, you become more like TV. If you watch a lot of Twitter, you become more like Twitter, Facebook more like Facebook. Your identities become more important to you — that the content is distraction from the medium, and the medium changes you
  • it is happening to all of us in ways that at least we are not engaging in intentionally, not at that level of how do we want to be transformed.
  • richard powersI believe that the digital neural system is now so comprehensive that the idea that you could escape it somewhere, certainly not in the Smokies, even more remotely, I think, becomes more and more laughable. Yeah, and to build on this idea of the medium being the message, not the way in which we become more like the forms and affordances of the medium is that we begin to expect that those affordances, the method in which those media are used, the physiological dependencies and castes of behavior and thought that are required to operate them and interact with them are actual — that they’re real somehow, and that we just take them into human nature and say no, this is what we’ve always wanted and we’ve simply been able to become more like our true selves.
  • Well, the warpage in our sense of time, the warpage in our sense of place, are profound. The ways in which digital feedback and the affordances of social media and all the rest have changed our expectations with regard to what we need to concentrate on, what we need to learn for ourselves, are changing profoundly.
  • If you look far enough back, you can find Socrates expressing great anxiety and suspicion about the ways in which writing is going to transform the human brain and human expectation. He was worried that somehow it was going to ruin our memories. Well, it did up to a point — nothing like the way the digital technologies have ruined our memories.
  • my tradition is Jewish, the Sabbath is a technology, is a technology to create a different relationship between the human being, and time, and growth, and productive society than you would have without the Sabbath which is framed in terms of godliness but is also a way of creating separation from the other impulses of the weak.
  • Governments are a technology, monogamy is a technology, a religiously driven technology, but now one that is culturally driven. And these things do good and they do bad. I’m not making an argument for any one of them in particular. But the idea that we would need to invent something wholly new to come up with a way to change the way human beings act is ridiculous
  • My view of the story of this era is that capitalism was one of many forces, and it has become, in many societies, functionally the only one that it was in relationship with religion, it was in relationship with more rooted communities.
  • it has become not just an economic system but a belief system, and it’s a little bit untrammeled. I’m not an anti-capitalist person, but I believe it needs countervailing forces. And my basic view is that it doesn’t have them anymore.
  • the book does introduce this kind of fable, this kind of thought experiment about the way the affordances that a new and slightly stronger technology of empathy might deflect. First of all, the story of a little boy and then the story of his father who’s scrambling to be a responsible single parent. And then, beyond that, the community of people who hear about this boy and become fascinated with him as a narrative, which again ripples outward through these digital technologies in ways that can’t be controlled or whose consequences can be foreseen.
  • I’ve talked about it before is something I’ve said is that I think a push against, functionally, materialism and want is an important weight in our society that we need. And when people say it is the way we’ll deal with climate change in the three to five year time frame, I become much more skeptical because to the point of things like the technology you have in the book with neural feedback, I do think one of the questions you have to ask is, socially and culturally, how do you move people’s minds so you can then move their politics?
  • You’re going to need something, it seems to me, outside of politics, that changes humans’ sense of themselves more fundamentally. And that takes a minute at the scale of billions.
  • richard powersWell, you are correct. And I don’t think it’s giving away any great reveal in the book to say that a reader who gets far enough into the story probably has this moment of recursive awareness where they, he or she comes to understand that what Robin is doing in this gradual training on the cast of mind of some other person is precisely what they’re doing in the act of reading the novel “Bewilderment” — by living this act of active empathy for these two characters, they are undergoing their own kind of neurofeedback.
  • The more we understand about the complexities of living systems, of organisms and the evolution of organisms, the more capable it is to feel a kind of spiritual awe. And that certainly makes it easier to have reverence for the experiment beyond me and beyond my species. I don’t think those are incommensurable or incompatible ways of knowing the world. In fact, I think to invoke one last time that Buddhist precept of interbeing, I think there is a kind of interbeing between the desire, the true selfless desire to understand the world out there through presence, care, measurement, attention, reproduction of experiment and the desire to have a spiritual affinity and shared fate with the world out there. They’re really the same project.
  • richard powersWell, sure. If we turn back to the new forestry again and researchers like Suzanne Simard who were showing the literal interconnectivity across species boundaries and the cooperation of resource sharing between different species in a forest, that is rigorous science, rigorous reproducible science. And it does participate in that central principle of practice, or collection of practices, which always requires the renunciation of personal wish and ego and prior belief in favor of empirical reproduction.
  • I’ve begun to see people beginning to build out of the humbling sciences a worldview that seems quite spiritual. And as you’re somebody who seems to me to have done that and it has changed your life, would you reflect on that a bit?
  • So much of the book is about the possibility of life beyond Earth. Tell me a bit about the role that’s playing. Why did you make the possibility of alien life in the way it might look and feel and evolve and act so central in a book about protecting and cherishing life here?
  • richard powersI’m glad that we’re slipping this in at the end because yes this framing of the book around this question of are we alone or does the universe want life it’s really important. Theo, Robin’s father, is an astrobiologist.
  • Imagine that everything happens just right so that every square inch of this place is colonized by new forms of experiments, new kinds of life. And the father trying to entertain his son with the story of this remarkable place in the sun just stopping him and saying, Dad, come on, that’s asking too much. Get real, that’s science fiction. That’s the vision that I had when I finished the book, an absolutely limitless sense of just how lucky we’ve had it here.
  • one thing I kept thinking about that didn’t make it into the final book but exists as a kind of parallel story in my own head is the father and son on some very distant planet in some very distant star, many light years from here, playing that same game. And the father saying, OK, now imagine a world that’s just the right size, and it has plate tectonics, and it has water, and it has a nearby moon to stabilize its rotation, and it has incredible security and safety from asteroids because of other large planets in the solar system.
  • they make this journey across the universe through all kinds of incubators, all kinds of petri dishes for life and the possibilities of life. And rather than answer the question — so where is everybody? — it keeps deferring the question, it keeps making that question more subtle and stranger
  • For the purposes of the book, Robin, who desperately believes in the sanctity of life beyond himself, begs his father for these nighttime, bedtime stories, and Theo gives him easy travel to other planets. Father and son going to a new planet based on the kinds of planets that Theo’s science is turning up and asking this question, what would life look like if it was able to get started here?
Javier E

Matt Ridley on Evolution by Sexual Selection | Mind & Matter - WSJ.com - 0 views

online.wsj.com/...3551004578116903873762428.html

sexual selection evolution biology science psychology

shared by Javier E on 18 Nov 12 - No Cached
  • the evolutionary psychologist Geoffrey Miller in his book "The Mating Mind" explored the notion that since human males woo their mates with art, poetry, music and humor, as well as with brawn, much of the expansion of our brain may have been sexually selected.
  • sexual selection explains civilization itself. They mathematically explored the possibility that "as females prefer males who conspicuously consume, an increasing proportion of males engage in innovation, labor and other productive activities in order to engage in conspicuous consumption. These activities contribute to technological progress and economic growth.
  • Michael Shermer, in his book "The Mind of the Market," argues that you can trace anticapitalist egalitarianism to sexual selection. Back in the hunter-gatherer Paleolithic, inequality had reproductive consequences. The successful hunter, providing valuable protein for females, got a lot more mating opportunities than the unsuccessful.
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  • this might explain why it is relative, rather than absolute, inequality that matters so much to people today. In modern Western society, when even relatively poor people have access to transport, refrigeration, entertainment, shoes and plentiful food, you might expect that inequality would be less resented than a century ago—when none of those things might come within the reach of a poor person. What does it matter if there are people who can afford private jets and designer dresses? But clearly that isn't how people think. They resent inequality in luxuries just as much if not more than inequality in necessities. They dislike (and envy) conspicuous consumption, even if it impinges on them not at all. What hurts is not that somebody is rich, but that he is richer.
Javier E

Auden on cultural overconsumption « The Dish - 0 views

dish.andrewsullivan.com/...quote-for-the-day-165

culture consumption reflection arts

shared by Javier E on 10 Mar 13 - No Cached
  • “Again, while it is a great blessing that a man no longer has to be rich in order to enjoy the masterpieces of the past, for paperbacks, first-rate color reproductions, and stereo-phonograph records have made them available to all but the very poor, this ease of access, if misused — and we do misuse it — can become a curse
  • We are all of us tempted to read more books, look at more pictures, listen to more music than we can possibly absorb, and the result of such gluttony is not a cultured mind but a consuming one; what it reads, looks at, listens to is immediately forgotten, leaving no more traces behind than yesterday’s newspaper,” – W.H. Auden, Secondary Worlds (1967).
Javier E

The Future of Sex - The European - 1 views

www.theeuropean-magazine.com/...6576-the-future-of-sex

sex trends mechanistic reproduction intimacy

shared by Javier E on 17 Mar 13 - No Cached
  • Consider the most likely scenario for how human sexual behavior will develop over the next hundred years or so in the absence of cataclysm. Here’s what I see if we continue on our current path:
  • Like every other aspect of human life, our sexuality will become increasingly mediated by technology. The technology of pornography will become ever more sophisticated—even if the subject matter of porn itself will remain as primal as ever.
  • As the technology improves, society continues to grow ever more fragmented, and hundreds of millions of Chinese men with no hope of marrying a bona-fide, flesh-and-blood woman come of age, sex robots will become as common and acceptable as dildos and vibrators are today. After all, the safest sex is that which involves no other living things…
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  • As our sexuality becomes ever more divorced from emotion and intimacy, a process already well underway, sex will increasingly be seen as simply a matter of provoking orgasm in the most efficient, reliable ways possible.
  • Human sexuality will continue to be subjected to the same commodification and mechanization as other aspects of our lives. Just as the 21st century saw friends replaced by Facebook friends, nature replaced by parks, ocean fisheries replaced by commercially farmed seafood, and sunshine largely supplanted by tanning salons, we’ll see sexual interaction reduced to mechanically provoked orgasm as human beings become ever more dominated by the machines and mechanistic thought processes that developed in our brains and societies like bacteria in a petri dish.
  • Gender identity will fade away as sexual interaction becomes less “human” and we grow less dependent upon binary interactions with other people. As more and more of our interactions take place with non-human partners, others’ expectations and judgments will become less relevant to the development of sexual identity, leading to greater fluidity and far less urgency and passion concerning sexual expression.
  • the collapse of western civilization may well be the best thing that could happen for human sexuality. Following the collapse of the consumerist, competitive mind-set that now dominates so much of human thought, we’d possibly be free to rebuild a social world more in keeping with our preagricultural origins, characterized by economies built upon sharing rather than hoarding, a politics of respect rather than of power, and a sexuality of intimacy rather than alienation.
Javier E

The American Scholar: Hardwired for Talk? - Jessica Love - 0 views

theamericanscholar.org/hardwired-for-talk

language development theory genetics research psychology

shared by Javier E on 04 Apr 13 - No Cached
  • during the last decade, the pendulum of scientific thought has begun its inevitable swing in the other direction. These days, general cognitive mechanisms, not language-specific ones, are all the rage. We humans are really smart. We’re fantastic at recognizing patterns in our environments—patterns that may have nothing to do with language. Who says that the same abilities that allow us to play the violin aren’t also sufficient for learning subject-verb agreement? Perhaps speech isn’t genetically privileged so much as babies are just really motivated to learn to communicate.
  • If the brain did evolve for language, how did it do so? An idea favored by some scholars is that better communicators may also have been more reproductively successful. Gradually, as the prevalence of these smooth talkers’ offspring increased in the population, the concentration of genes favorable to linguistic communication may have increased as well.
  • two recent articles, one published in 2009 in the Proceedings of the National Academy of the Sciences and a 2012 follow-up in PLOS ONE (freely available), rebut this approach
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  • Over the course of many generations, the gene pool thickens with helpful alleles until—voila!—the overwhelming number of these alleles are helpful and learners guesses are so uncannily accurate as to seem instinctual. Makes sense, no? But now consider that languages change. (And in the real world they do—quickly.) If the language’s principles switch often, many of those helpfully biased alleles are suddenly not so helpful at all. For fast-changing languages, the model finds, neutral alleles win out:
  • when the language is programmed to hardly mutate at all, the genes have a chance to adapt to the new language. The two populations become genetically distinct, their alleles heavily biased toward the idiosyncrasies of their local language—precisely what we don’t see in the real world
  • when the language is programmed to change quickly, neutral alleles are again favored.
  • maybe our brains couldn’t have evolved to handle language’s more arbitrary properties, because languages never stay the same and, as far as we know, they never have. What goes unspoken here is that the simulations seem to suggest that truly universal properties—such as language’s hierarchical nature—could have been encoded in our brains.
proudsa

Is Red Dye 40 Toxic? - 0 views

www.healthline.com/...is-red-dye-40-toxic

shared by proudsa on 08 Jan 16 - No Cached
Javier E

The Selfish Gene turns 40 | Science | The Guardian - 0 views

www.theguardian.com/...ideas-stand-up-adam-rutherford

science gene genetics selfishness natural selection darwinism

shared by Javier E on 30 May 16 - No Cached
  • The idea was this: genes strive for immortality, and individuals, families, and species are merely vehicles in that quest. The behaviour of all living things is in service of their genes hence, metaphorically, they are selfish.
  • Before this, it had been proposed that natural selection was honing the behaviour of living things to promote the continuance through time of the individual creature, or family, or group or species. But in fact, Dawkins said, it was the gene itself that was trying to survive, and it just so happened that the best way for it to survive was in concert with other genes in the impermanent husk of an individual
  • This gene-centric view of evolution also began to explain one of the oddities of life on Earth – the behaviour of social insects. What is the point of a drone bee, doomed to remain childless and in the service of a totalitarian queen? Suddenly it made sense that, with the gene itself steering evolution, the fact that the drone shared its DNA with the queen meant that its servitude guarantees not the individual’s survival, but the endurance of the genes they shar
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  • the subject is taught bafflingly minimally and late in the curriculum even today; evolution by natural selection is crucial to every aspect of the living world. In the words of the Russian scientist Theodosius Dobzhansky: “Nothing in biology makes sense except in the light of evolution.”
  • his true legacy is The Selfish Gene and its profound effect on multiple generations of scientists and lay readers. In a sense, The Selfish Gene and Dawkins himself are bridges, both intellectually and chronologically, between the titans of mid-century biology – Ronald Fisher, Trivers, Hamilton, Maynard Smith and Williams – and our era of the genome, in which the interrogation of DNA dominates the study of evolution.
  • Genes aren’t what they used to be either. In 1976 they were simply stretches of DNA that encoded proteins. We now know about genes made of DNA’s cousin, RNA; we’ve discovered genes that hop from genome to genome
  • Since 1976, our understanding of why life is the way it is has blossomed and changed. Once the gene became the dominant idea in biology in the 1990s there followed a technological goldrush – the Human Genome Project – to find them all.
  • None of the complications of modern genomes erodes the central premise of the selfish gene.
  • Much of the enmity stems from people misunderstanding that selfishness is being used as a metaphor. The irony of these attacks is that the selfish gene metaphor actually explains altruism. We help others who are not directly related to us because we share similar versions of genes with them.
  • In the scientific community, the chief objection maintains that natural selection can operate at the level of a group of animals, not solely on genes or even individuals
  • To my mind, and that of the majority of evolutionary biologists, the gene-centric view of evolution always emerges intact.
  • the premise remains exciting that a gene’s only desire is to reproduce itself, and that the complexity of genomes makes that reproduction more efficient.
sissij

Leave American Girls Alone - The New York Times - 1 views

www.nytimes.com/...eave-american-girls-alone.html

new york times social media bias

shared by sissij on 21 Feb 17 - No Cached
  • Though if you’re trying to gender neutralize, maybe don’t call your company American Girl.
  • To longtime fans, it feels more like girls are losing something that used to be theirs alone.
  • dolls that looked like girls.
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  • Perhaps the most offensive thing about Logan (besides the fact that his fanfared debut implies these spunky, self-sufficient girls needed a boy in their lives) is that, like the other rootless dolls in American Girl’s bland “contemporary” lines, he is marketed as interesting not because of his historical connections, but because he is available for purchase.
  • Narrative issues aside, Tenney is the more dynamic plaything simply because she comes with more: more hair, more accessories, more hardships to overcome when boys like her friend Logan grow up to earn one dollar for every 80 cents she earns, and then try to take away her reproductive rights.
  • Of course, there’s nothing to stop girls from interpreting Logan as Tenney’s short-haired friend who joined her Riot Grrrl band to rock against the patriarchy.
  • If Logan were being advertised as the company’s first transgender doll, his story would fit right in line with American Girl’s origins, imploring kids to consider sophisticated issues at a second-grade reading level.
  • Disappointing, then, that he seems to be a glorified background player getting all the attention because he’s a man.
  • sissij on 21 Feb 17
     
    I think this article goes a little bit over to this gender issue. I think the author might be too sensitive about it. When I first heard about this news, I felt nothing wrong. I even think it might be a good thing to have a boy doll so that dolls are not dominated by girls. However, this viewpoint in this article is kind of different from mine. The author thinks by having boy dolls, the children are being taught the stereotyping of both gender and it has a bad influence especially on little girls and their interpretation of women rights in the future. Although this viewpoint is very interesting to acknowledge, I still think the author is getting overly sensitive and idealistic. The American Girl is essentially a company, not some social organization. It cares about what the general public likes, not much about whether the action is right is wrong. Everything has two sides. In this case, I think having a boy doll can be an innovative move of the company. --Sissi (2/20/2017)
Javier E

E.O. Wilson on altruism and the New Enlightenment - Slate Magazine - 0 views

www.slate.com/..._new_enlightenment.single.html

altruism enlightenment evolution group individual emotions tribal religion science education war

shared by Javier E on 26 Aug 12 - Cached
  • we need to answer two more fundamental questions. The first is why advanced social life exists in the first place and has occurred so rarely. The second is what are the driving forces that brought it into existence.
  • Eusociality, where some individuals reduce their own reproductive potential to raise others' offspring, is what underpins the most advanced form of social organization and the dominance of social insects and humans.
  • Humans originated by multilevel selection—individual selection interacting with group selection
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  • We should consider ourselves as a product of these two interacting and often competing levels of evolutionary selection. Individual versus group selection results in a mix of altruism and selfishness, of virtue and sin, among the members of a society.
  • a pretty straightforward answer as to why conflicted emotions are at the very foundation of human existence
  • why we never seem to be able to work things out satisfactorily, particularly internationally.
  • religious strife is not the consequence of differences among people. It's about
  • our tribalistic tendencies to form groups, occupy territories and react fiercely to any intrusion or threat to ourselves, our tribe and our special creation story
  • Such intense instincts could arise in evolution only by group selection—tribe competing against tribe. For me, the peculiar qualities of faith are a logical outcome of this level of biological organization.
  • I see no way out of the problems that organized religion and tribalism create other than humans just becoming more honest and fully aware of themselves. Right now we're living in what Carl Sagan correctly termed a demon-haunted world. We have created a Star Wars civilization but we have Paleolithic emotions
  • I'm devoted to the kind of environmentalism that is particularly geared towards the conservation of the living world, the rest of life on Earth, the place we came from. We need to put a lot more attention into that as something that could unify people. Surely one moral precept we can agree on is to stop destroying our birthplace, the only home humanity will ever have.
  • we ought to have another go at the Enlightenment and use that as a common goal to explain and understand ourselves, to take that self-understanding which we so sorely lack as a foundation for what we do in the moral and political realm
  • I would like to see us improving education worldwide and putting a lot more emphasis—as some Asian and European countries have—on science and technology as part of basic education
Javier E

The price of your soul: How the brain decides whether to 'sell out' | Science Codex - 0 views

www.sciencecodex.com/...ides_whether_to_sell_out-84687

sacred values ethics morality culture brains religion research results incentives

shared by Javier E on 31 Jan 12 - No Cached
  • An Emory University neuro-imaging study shows that personal values that people refuse to disavow, even when offered cash to do so, are processed differently in the brain than those values that are willingly sold. "Our experiment found that the realm of the sacred – whether it's a strong religious belief, a national identity or a code of ethics – is a distinct cognitive process," says Gregory Berns, director of the Center for Neuropolicy at Emory University and lead author of the study. The results were published in Philosophical Transactions of the Royal Society. Sacred values prompt greater activation of an area of the brain associated with rules-based, right-or-wrong thought processes, the study showed, as opposed to the regions linked to processing of costs-versus-benefits.
  • The brain imaging data showed a strong correlation between sacred values and activation of the neural systems associated with evaluating rights and wrongs (the left temporoparietal junction) and semantic rule retrieval (the left ventrolateral prefrontal cortex), but not with systems associated with reward. "Most public policy is based on offering people incentives and disincentives," Berns says. "Our findings indicate that it's unreasonable to think that a policy based on costs-and-benefits analysis will influence people's behavior when it comes to their sacred personal values, because they are processed in an entirely different brain system than incentives."
  • Research participants who reported more active affiliations with organizations, such as churches, sports teams, musical groups and environmental clubs, had stronger brain activity in the same brain regions that correlated to sacred values. "Organized groups may instill values more strongly through the use of rules and social norms," Berns says.
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  • "As culture changes, it affects our brains, and as our brains change, that affects our culture. You can't separate the two," Berns says. "We now have the means to start understanding this relationship, and that's putting the relatively new field of cultural neuroscience onto the global stage." Future conflicts over politics and religion will likely play out biologically, Berns says. Some cultures will choose to change their biology, and in the process, change their culture, he notes. He cites the battles over women's reproductive rights and gay marriage as ongoing examples.
Emily Freilich

The Danger of Telling Poor Kids That College Is the Key to Social Mobility - Andrew Sim... - 1 views

www.theatlantic.com/...283120

education college

shared by Emily Freilich on 22 Jan 14 - No Cached
  • She’d been promised that good grades and a ticket to a good college would lead to a good job, one that would guarantee her financial independence and enable her to give back to those hard-working people who had placed their faith in her.
  • When administrators, counselors, and teachers repeat again and again that a college degree will alleviate economic hardship, they don’t mean to suggest that there is no other point to higher education.
  • educators risk distracting them from the others, emphasizing the value of the fruits of their academic labor and skipping past the importance of the labor itself. The message is that intellectual curiosity plays second fiddle to financial security.
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  • My students are understandably preoccupied with money. They don’t have the privilege to not worry about it.
  • . The irony, though, is that many of these students aspire to go to a liberal-arts school but don’t necessarily understand its significance.
  • While the vagueness stems from the lack of models in their communities, it also comes from the lack of imagination with which mentors have addressed their professed college plans. Students hear that being a doctor is great because doctors can make money, enjoy respect, and have a great life. They don’t hear that being a doctor is great because doctors possess the expertise to do great things.
  • schools teaching the children of affluent families prepared those kids to take on leadership roles and nurtured their capacity for confident self-expression and argument.
  • Schools teaching children from low-income families focused on keeping students busy and managing behavior
  • School can either perpetuate inequity through social reproduction or have a transformative effect and help students transcend it.
  • College should be “sold” to all students as an opportunity to experience an intellectual awakening. All students should learn that privilege is connected to the pursuit of passions.
  • People are privileged to follow their hearts in life, to spend their time crafting an identity instead of simply surviving
Javier E

Give the Data to the People - NYTimes.com - 1 views

www.nytimes.com/...ve-the-data-to-the-people.html

science data transparency repeatability evidence reproduction

shared by Javier E on 03 Feb 14 - No Cached
  • Johnson & Johnson announced that it was making all of its clinical trial data available to scientists around the world. It has hired my group, Yale University Open Data Access Project, or YODA, to fully oversee the release of the data. Everything in the company’s clinical research vaults, including unpublished raw data, will be available for independent review.
  • Today, more than half of the clinical trials in the United States, including many sponsored by academic and governmental institutions, are not published within two years of their completion. Often they are never published at all.
  • As a result, evidence-based medicine is, at best, based on only some of the evidence.
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  • Even when studies are published, the actual data are usually not made available. End users of research — patients, doctors and policy makers — are implicitly told by a single group of researchers to “take our word for it.” They are often forced to accept the report without the prospect of other independent scientists’ reproducing the findings — a violation of a central tenet of the scientific method.
  • Companies worry that their competitors will benefit, that lawyers will take advantage, that incompetent scientists will misconstrue the data and come to mistaken conclusions.
  • We require those who want the data to submit a proposal and identify their research team, funding and any conflicts of interest. They have to complete a short course on responsible conduct and sign an agreement that restricts them to their proposed research question. Most important, they must agree to share whatever they find. And we exclude applicants who seek data for commercial or legal purposes. Our intent is not to be tough gatekeepers, but to ensure that the data are used in a transparent way and contribute to overall scientific knowledge.
Ellie McGinnis

Rethinking Our 'Rights' to Dangerous Behaviors - NYTimes.com - 0 views

www.nytimes.com/...ts-to-dangerous-behaviors.html

rights science knowledge responsibility

shared by Ellie McGinnis on 27 Feb 14 - No Cached
  • All of these industries work hard to defend our “right” — to smoke, feed our children junk, carry handguns and so on — as matters of choice, freedom and responsibility.
  • The food industry has created combinations that most appeal to our brains’ instinctual and learned responses, although we were eating those foods long before we realized that.
  • Knowing full well that S.U.V.’s were less safe and more environmentally damaging than standard cars, manufacturers nevertheless marketed them as safer, appealing to our “unconscious ‘reptilian instincts’ for survival and reproduction and to advertise S.U.V.’s as both protection against crime and unsafe drivers and as a means to escape from civilization.”
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  • “The right to be healthy trumps the right of corporations to promote choices that lead to premature death and preventable illnesses.
  • The issues of auto and gun safety, of drug, alcohol and tobacco addiction, and of hyperconsumption of unhealthy food are not as distinct as we’ve long believed; really, they’re quite similar.
  • the argument for protecting people against marketers of junk food relies in part on the fact that antismoking regulations and seatbelt laws were initially attacked as robbing us of choice; now we know they’re lifesavers.
  • Protecting public health is a fundamental government responsibility; a decent society should not allow food companies to convince children to buy food that’s bad for them or to encourage a lifetime of unhealthy eating.”
  • But aren’t they less “un-American” than allowing a company to maximize its return on investment by looking to sell to children or healthy adults in ways that will cause premature mortality?
  • “Shouldn’t science and technology be used to improve human well-being, not to advance business goals that harm health?” Two other questions that can be answered “yes.”
Javier E

Missing Links: Access to Papers' Raw Data Plummets by 17% Each Year - Megan Garber - Th... - 0 views

www.theatlantic.com/...282548

science reproduction data access

shared by Javier E on 20 Dec 13 - No Cached
  • While data for almost all of the studies published as recently as 2011 were still accessible, the chances of them remaining accessible fell by a whopping 17 percent each year. Each year. For research from the not-that-distant early 1990s, data availability dropped to as little as 20 percent.
  • A recent study of Supreme Court decisions—the rhetorical documents of the highest judicial body in the land—found that 49 percent of the web links cited within those decisions are now dead.
Javier E

Many Psychology Findings Not as Strong as Claimed, Study Says - The New York Times - 1 views

www.nytimes.com/...ong-as-claimed-study-says.html

science social research replication reproduction results method psychology

shared by Javier E on 28 Aug 15 - No Cached
  • a painstaking yearslong effort to reproduce 100 studies published in three leading psychology journals has found that more than half of the findings did not hold up when retested. The analysis was done by research psychologists, many of whom volunteered their time to double-check what they considered important work. Their conclusions, reported Thursday in the journal Science, have confirmed the worst fears of scientists who have long worried that the field needed a strong correction.
  • The vetted studies were considered part of the core knowledge by which scientists understand the dynamics of personality, relationships, learning and memory. Therapists and educators rely on such findings to help guide decisions, and the fact that so many of the studies were called into question could sow doubt in the scientific underpinnings of their work.
  • The new analysis, called the Reproducibility Project, found no evidence of fraud or that any original study was definitively false. Rather, it concluded that the evidence for most published findings was not nearly as strong as originally claimed.
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  • r. John Ioannidis, a director of Stanford University’s Meta-Research Innovation Center, who once estimated that about half of published results across medicine were inflated or wrong, noted the proportion in psychology was even larger than he had thought.
  • He said the problem could be even worse in other fields, including cell biology, economics, neuroscience, clinical medicine, and animal research.
  • The act of double-checking another scientist’s work has been divisive. Many senior researchers resent the idea that an outsider, typically a younger scientist, with less expertise, would critique work that often has taken years of study to pull off.
  • The overall “effect size,” a measure of the strength of a finding, dropped by about half across all of the studies. Yet very few of the redone studies contradicted the original ones; their results were simply weaker.
  • The project’s authors write that despite the painstaking effort to duplicate the original research, there could be differences in the design or context of the reproduced work that account for the different findings. Many of the original authors certainly agree.
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