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Javier E

Darwin Was Wrong About Dating - NYTimes.com - 2 views

  • no fossilized record can really tell us how people behaved or thought back then, much less why they behaved or thought as they did. Nonetheless, something funny happens when social scientists claim that a behavior is rooted in our evolutionary past. Assumptions about that behavior take on the immutability of a physical trait — they come to seem as biologically rooted as opposable thumbs or ejaculation.
  • a new batch of scientists began applying Darwinian doctrine to the conduct of mating, and specifically to three assumptions that endure to this day: men are less selective about whom they’ll sleep with; men like casual sex more than women; and men have more sexual partners over a lifetime.
  • In 1972, Robert L. Trivers, a graduate student at Harvard, addressed that first assumption in one of evolutionary psychology’s landmark studies, “Parental Investment and Sexual Selection.” He argued that women are more selective about whom they mate with because they’re biologically obliged to invest more in offspring. Given the relative paucity of ova and plenitude of sperm, as well as the unequal feeding duties that fall to women, men invest less in children. Therefore, men should be expected to be less discriminating and more aggressive in competing for females.
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  • if evolution didn’t determine human behavior, what did? The most common explanation is the effect of cultural norms. That, for instance, society tends to view promiscuous men as normal and promiscuous women as troubled outliers, or that our “social script” requires men to approach women while the pickier women do the selecting. Over the past decade, sociocultural explanations have gained steam.
  • In her study, when men and women considered offers of casual sex from famous people, or offers from close friends whom they were told were good in bed, the gender differences in acceptance of casual-sex proposals evaporated nearly to zero.
  • in 2003, two behavioral psychologists, Michele G. Alexander and Terri D. Fisher, published the results of a study that used a “bogus pipeline” — a fake lie detector. When asked about actual sexual partners, rather than just theoretical desires, the participants who were not attached to the fake lie detector displayed typical gender differences. Men reported having had more sexual partners than women. But when participants believed that lies about their sexual history would be revealed by the fake lie detector, gender differences in reported sexual partners vanished. In fact, women reported slightly more sexual partners (a mean of 4.4) than did men (a mean of 4.0).
  • In 2009, another long-assumed gender difference in mating — that women are choosier than men — also came under siege
  • Everyone has always assumed — and early research had shown — that women desired fewer sexual partners over a lifetime than men.
  • the fact that some gender differences can be manipulated, if not eliminated, by controlling for cultural norms suggests that the explanatory power of evolution can’t sustain itself when applied to mating behavior.
  • “Some sexual features are deeply rooted in evolutionary heritage, such as the sex response and how quickly it takes men and women to become aroused,” said Paul Eastwick, a co-author of the speed-dating study. “However, if you’re looking at features such as how men and women regulate themselves in society to achieve specific goals, I believe those features are unlikely to have evolved sex differences. I consider myself an evolutionary psychologist. But many evolutionary psychologists don’t think this way. They think these features are getting shaped and honed by natural selection all the time.” How far does Darwin go in explaining human behavior?
Javier E

Jonathan Haidt: Reasons Do Matter - NYTimes.com - 0 views

  • I never said that reason plays no role in judgment. Rather, I urged that we be realistic about reasoning and recognize that reasons persuade others on moral and political issues only under very special circumstances.
  • two basic kinds of cognitive events are “seeing-that” and “reasoning-why.” (These terms correspond roughly to what the psychologist Daniel Kahneman and others call “System 1” and “System 2” and that I call the “elephant” and the “rider.”)
  • We effortlessly and intuitively “see that” something is true, and then we work to find justifications, or “reasons why,” which we can give to others.  Both processes are crucial for understanding belief and persuasion. Both are needed for the kind of democratic deliberation that Lynch (and I) want to promote.
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  • According to Margolis, people don’t change their minds unless they move along the horizontal dimension. Intuition is what most matters for belief. Yet a moral argument generally consists of round after round of reasoning. Each person tries to pull the other along the vertical dimension.
  • if your opponent succeeds in defeating your reasons, you are unlikely to change your judgment. You’ve been dragged into the upper-left quadrant, but you still feel, intuitively, that it’s wrong
  • This, I suggest, is how moral arguments proceed when people have strong intuitions anchoring their beliefs. And intuitions are rarely stronger than when they are part of our partisan identities. So I’m not saying that reasons “play no role in moral judgment.” In fact, four of the six links in my Social Intuitionist Model are reasoning links. Most of what’s going on during an argu
  • ment is reasoning
  • I’m saying that reason is far less powerful than intuition, so if you’re arguing (or deliberating) with a partner who lives on the other side of the political spectrum from you, and you approach issues such as abortion, gay marriage or income inequality with powerfully different intuitive reactions, you are unlikely to effect any persuasion no matter how good your arguments and no matter how much time you give your opponent to reflect upon your logic.
  • as an intuitionist, I see hope in an approach to deliberative democracy that uses social psychology to calm the passions and fears that make horizontal movement so difficult.
  • One of the issues I am most passionate about is political civility. I co-run a site at www.CivilPolitics.org where we define civility as “the ability to disagree with others while respecting their sincerity and decency.” We explain our goals like this: “We believe this ability [civility] is best fostered by indirect methods (changing contexts, payoffs and institutions) rather than by direct methods (such as pleading with people to be more civil, or asking people to sign civility pledges).” In other words, we hope to open up space for civil disagreement by creating contexts in which elephants (automatic processes and intuitions) are calmer, rather than by asking riders (controlled processes, including reasoning) to try harder.
  • We are particularly interested in organizations that try to create a sense of community and camaraderie as a precondition for political discussions.
  • if you want to persuade someone, talk to the elephant first. Trigger the right intuitions first.
  • This is why there has been such rapid movement on gay marriage and gay rights. It’s not because good arguments have suddenly appeared, which nobody thought of in the 1990s
  • younger people, who grew up knowing gay people and seeing gay couples on television, have no such disgust. For them, the arguments are much more persuasive.
  • I love Aristotle’s emphasis on habit — and I had a long section on virtue ethics in Chapter 6 that got cut at the last minute, but which I have just now posted online here
  • philosophers have the best norms for good thinking that I have ever encountered. When my work is critiqued by a philosopher I can be certain that he or she has read me carefully, including the footnotes, and will not turn me into a straw man. More than any other subculture I know, the philosophical community embodies the kinds of normative pressures for reason-giving and responsiveness to reasons that Allan Gibbard describes in “Wise Choices, Apt Feelings.”
Javier E

The Poverty of an Idea - NYTimes.com - 1 views

  • THE libertarian writer Charles Murray has probably done more than any other contemporary thinker to keep alive the idea of a “culture of poverty,” the theory that poor people are trapped by distorted norms and aspirations and not merely material deprivation.
  • Harrington had picked up the idea of a “culture of poverty” from the anthropologist Oscar Lewis, whose 1959 study of Mexican slum dwellers identified a “subculture” of lowered aspirations and short-term gratification. Echoing Lewis, Harrington argued that American poverty constituted “a separate culture, another nation, with its own way of life.” It would not be solved merely by economic expansion or moral exhortation, he contended, but by a “comprehensive assault on poverty.”
  • In his view, these problems were not a judgment on the poor as individuals, but on a society indifferent to their plight. His popularization of the phrase “culture of poverty” has unintended consequences. There was nothing  in the “vicious circle” of pathology he sketched that was culturally determined, but in the hands of others, the idea came to signify an ingrained system of norms passed from generation to generation.
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  • Conservatives took the attitudes and behaviors Harrington saw as symptoms of poverty and portrayed them as its direct causes.
  • In his 1984 book, “Losing Ground,” Mr. Murray argued that welfare programs abet rather than ameliorate poverty. The book dismissed Harrington’s prescription for ending poverty, and Harrington returned the favor. In “The New American Poverty,” published the same year, he called Mr. Murray the right-wing equivalent of a “vulgar Marxist,” a social theorist who believed in a “one-to-one relationship between the economic and the political or the psychological.”
  • Harrington’s culture-of-poverty thesis was at best an ambiguous impediment to understanding — in later books, he made no use of the term. But in its moral clarity, “The Other America” was ultimately optimistic; it was less an indictment and more an appeal to Americans to live up to their better instincts.
sissij

Prejudice AI? Machine Learning Can Pick up Society's Biases | Big Think - 1 views

  • We think of computers as emotionless automatons and artificial intelligence as stoic, zen-like programs, mirroring Mr. Spock, devoid of prejudice and unable to be swayed by emotion.
  • They say that AI picks up our innate biases about sex and race, even when we ourselves may be unaware of them. The results of this study were published in the journal Science.
  • After interacting with certain users, she began spouting racist remarks.
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  • It just learns everything from us and as our echo, picks up the prejudices we’ve become deaf to.
  • AI will have to be programmed to embrace equality.
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    I just feel like this is so ironic. As the parents of the AI, humans themselves can't even be equal , how can we expect the robot we made to be perform perfect humanity and embrace flawless equality. I think equality itself is flawed. How can we define equality? Just like we cannot define fairness, we cannot define equality. I think this robot picking up racist remarks just shows that how children become racist. It also reflects how powerful the cultural context and social norms are. They can shape us subconsciously. --Sissi (4/20/2017)
Javier E

Fight the Future - The Triad - 1 views

  • In large part because our major tech platforms reduced the coefficient of friction (μ for my mechanics nerd posse) to basically zero. QAnons crept out of the dark corners of the web—obscure boards like 4chan and 8kun—and got into the mainstream platforms YouTube, Facebook, Instagram, and Twitter.
  • Why did QAnon spread like wildfire in America?
  • These platforms not only made it easy for conspiracy nuts to share their crazy, but they used algorithms that actually boosted the spread of crazy, acting as a force multiplier.
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  • So it sounds like a simple fix: Impose more friction at the major platform level and you’ll clean up the public square.
  • But it’s not actually that simple because friction runs counter to the very idea of the internet.
  • The fundamental precept of the internet is that it reduces marginal costs to zero. And this fact is why the design paradigm of the internet is to continually reduce friction experienced by users to zero, too. Because if the second unit of everything is free, then the internet has a vested interest in pushing that unit in front of your eyeballs as smoothly as possible.
  • the internet is “broken,” but rather it’s been functioning exactly as it was designed to:
  • Perhaps more than any other job in the world, you do not want the President of the United States to live in a frictionless state of posting. The Presidency is not meant to be a frictionless position, and the United States government is not a frictionless entity, much to the chagrin of many who have tried to change it. Prior to this administration, decisions were closely scrutinized for, at the very least, legality, along with the impact on diplomacy, general norms, and basic grammar. This kind of legal scrutiny and due diligence is also a kind of friction--one that we now see has a lot of benefits. 
  • The deep lesson here isn’t about Donald Trump. It’s about the collision between the digital world and the real world.
  • In the real world, marginal costs are not zero. And so friction is a desirable element in helping to get to the optimal state. You want people to pause before making decisions.
  • described friction this summer as: “anything that inhibits user action within a digital interface, particularly anything that requires an additional click or screen.” For much of my time in the technology sector, friction was almost always seen as the enemy, a force to be vanquished. A “frictionless” experience was generally held up as the ideal state, the optimal product state.
  • Trump was riding the ultimate frictionless optimized engagement Twitter experience: he rode it all the way to the presidency, and then he crashed the presidency into the ground.
  • From a metrics and user point of view, the abstract notion of the President himself tweeting was exactly what Twitter wanted in its original platonic ideal. Twitter has been built to incentivize someone like Trump to engage and post
  • The other day we talked a little bit about how fighting disinformation, extremism, and online cults is like fighting a virus: There is no “cure.” Instead, what you have to do is create enough friction that the rate of spread becomes slow.
  • Our challenge is that when human and digital design comes into conflict, the artificial constraints we impose should be on the digital world to become more in service to us. Instead, we’ve let the digital world do as it will and tried to reconcile ourselves to the havoc it wreaks.
  • And one of the lessons of the last four years is that when you prize the digital design imperatives—lack of friction—over the human design imperatives—a need for friction—then bad things can happen.
  • We have an ongoing conflict between the design precepts of humans and the design precepts of computers.
  • Anyone who works with computers learns to fear their capacity to forget. Like so many things with computers, memory is strictly binary. There is either perfect recall or total oblivion, with nothing in between. It doesn't matter how important or trivial the information is. The computer can forget anything in an instant. If it remembers, it remembers for keeps.
  • This doesn't map well onto human experience of memory, which is fuzzy. We don't remember anything with perfect fidelity, but we're also not at risk of waking up having forgotten our own name. Memories tend to fade with time, and we remember only the more salient events.
  • And because we live in a time when storage grows ever cheaper, we learn to save everything, log everything, and keep it forever. You never know what will come in useful. Deleting is dangerous.
  • Our lives have become split between two worlds with two very different norms around memory.
  • [A] lot of what's wrong with the Internet has to do with memory. The Internet somehow contrives to remember too much and too little at the same time, and it maps poorly on our concepts of how memory should work.
  • The digital world is designed to never forget anything. It has perfect memory. Forever. So that one time you made a crude joke 20 years ago? It can now ruin your life.
  • Memory in the carbon-based world is imperfect. People forget things. That can be annoying if you’re looking for your keys but helpful if you’re trying to broker peace between two cultures. Or simply become a better person than you were 20 years ago.
  • The digital and carbon-based worlds have different design parameters. Marginal cost is one of them. Memory is another.
  • 2. Forget Me Now
  • 1. Fix Tech, Fix America
Javier E

We need a major redesign of life - The Washington Post - 0 views

  • Thirty years were added to average life expectancy in the 20th century, and rather than imagine the scores of ways we could use these years to improve quality of life, we tacked them all on at the end. Only old age got longer.
  • As a result, most people are anxious about the prospect of living for a century. Asked about aspirations for living to 100, typical responses are “I hope I don’t outlive my money” or “I hope I don’t get dementia.”
  • Each generation is born into a world prepared by its ancestors with knowledge, infrastructure and social norms. The human capacity to benefit from this inherited culture afforded us such extraordinary advantages that premature death was dramatically reduced in a matter of decades. Yet as longevity surged, culture didn’t keep up
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  • Long lives are not the problem. The problem is living in cultures designed for lives half as long as the ones we have.
  • Retirements that span four decades are unattainable for most individuals and governments; education that ends in the early 20s is ill-suited for longer working lives; and social norms that dictate intergenerational responsibilities between parents and young children fail to address families that include four or five living generations.
  • Last year, the Stanford Center on Longevity launched an initiative called “The New Map of Life.”
  • it would be a mistake to replace the old rigid model of life — education first, then family and work, and finally retirement — with a new model just as rigid
  • there should be many different routes, interweaving leisure, work, education and family throughout life, taking people from birth to death with places to stop, rest, change courses and repeat steps along the way.
  • To thrive in an age of rapid knowledge transfer, children not only need reading, math and computer literacy, but they also need to learn to think creatively and not hold on to “facts” too tightly. They’ll need to find joy in unlearning and relearning.
  • Teens could take breaks from high school and take internships in workplaces that intrigue them. Education wouldn’t end in youth but rather be ever-present and take many forms outside of classrooms, from micro-degrees to traveling the world.
  • There is good reason to think we will work longer, but we can improve work quality with shorter workweeks, flexible scheduling and frequent “retirements.”
  • Rather than saving ever-larger pots of money for the end of life, we could pool risks in new ways
  • Generations may share wealth earlier than traditional bequests; we can start savings accounts at birth and allow young adults to work earlier so that compound interest can work in their favor.
  • Maintaining physical fitness from the beginning to end of life will be paramount. Getting children outside, encouraging sports, reducing the time we sit, and spending more time walking and moving will greatly improve individual lives.
marleen_ueberall

Does Democracy Need Truth?: A Conversation with the Historian Sophia Rosenfeld | The Ne... - 0 views

  • Does Democracy Need Truth?: A Conversation with the Historian Sophia Rosenfeld | The New Yorker
  • Ever since Donald Trump announced his Presidential candidacy, in June of 2015, there has been considerable concern about whether his allergy to truth is endangering American democracy
  • the relationship between truth and democracy was fraught for centuries before the time of Twitter and Trump.
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  • One, it’s a story about how democracy itself is always based on uncertain notions of truth, in moral terms and in epistemological terms. The other is a story about a continual conflict between a kind of expert truth and a more populist, everyday, common-sense truth that supposedly stems not from experts but the wisdom of the crowd.
  • Democracy insists on the idea that truth both matters and that nobody gets to say definitively what it is. That’s a tension that’s built into democracy from the beginning, and it’s not solvable but is, in fact, intrinsic to democracy.
  • We don’t want to have one definitive source of truth. Part of the reason ideas evolve and culture changes is that we’re constantly debating what is an accurate rendition of reality in some form.
  • Can we accept evolution as a set truth or not? They have not exploded to the point where they’ve destabilized our political or social life, but they’ve been a controversial question for over a hundred years. That’s a public contest that, actually, democracy’s pretty good for. You know, you contest things in court, you contest things in universities, you contest things in the public sphere.
  • I think it’s important that there be a contest about what is true and also about, How do you know what’s true? Where does your information come from? I would say, largely, science has won. That is, that the mainstream educational institutions, the National Institutes of Health, et cetera, all accept that evolution is as close as we’re going to get to truth.
  • One says that experts often make [bad] decisions because there’s been no popular input on them—not just because they don’t know enough but because they haven’t actually taken account of popular knowledge.
  • The most common example involves things like the World Bank coming up with a plan about water use in some part of the world without studying how people actually think and use water, simply imagining a kind of technocratic solution with no local input, and it turns out to be totally ineffective because it runs contrary to cultural norms and everyday life. There’s every chance that experts alone get things wrong.
  • Social media and the Internet more broadly have clearly had a rather revolutionary effect on not just what we take to be true but how truths circulate, what we believe, how we know anything.
  • new technology causes certain kinds of panics about truth. The Internet is particularly important because of its reach and because of the algorithmic way in which it promotes what’s popular rather than what’s true. It creates a culture of untruth, probably, that other forms of publishing can’t easily.
  • I actually approve of fact-checking, even if I think it’s often not very effective, because it doesn’t persuade people who aren’t already inclined to want to look at fact-checking. And I don’t think it’s much of a substitute for real politics
  • I don’t think facts are pure in any sense. You know, if I give you something like an unemployment rate, it implies all kinds of interpretative work already about what is work and who should be looking for it and how old you should be when you’re working.
  • It’s important that that’s part of democracy, too—questioning received wisdom. If somebody says that’s how it is, it’s correct to think, Is that really how it is? Do I have enough information to be sure that’s how it is?
  • Conspiracy theories, the complex ones that arise from the bottom, tend to involve seeing through official truths and often seeing how the rich and powerful have pulled the wool over people’s eyes, that what looked like this turned out to be that because there was a kind of subterfuge going on from above.
  • Whereas, the climate-change one, which we know has been sort of promoted by the Koch brothers and others in business interest groups, as you say, didn’t start really organically as much as it became a kind of position of industry that then took on a life of its own because it got mixed in with a whole bunch of other assumptions, whether it was about political norms, government overreach, guns.
Javier E

Can Political Theology Save Secularism? | Religion & Politics - 0 views

  • Osama bin Laden had forced us to admit that, while the U.S. may legally separate church and state, it cannot do so intellectually. Beneath even the most ostensibly faithless of our institutions and our polemicists lie crouching religious lions, ready to devour the infidels who set themselves in opposition to the theology of the free market and the messianic march of democracy
  • As our political system depends on a shaky separation between religion and politics that has become increasingly unstable, scholars are sensing the deep disillusionment afoot and trying to chart a way out.
  • At its best, Religion for Atheists is a chronicle of the smoldering heap that liberal capitalism has made of the social rhythms that used to serve as a buffer between humans and the random cruelty of the universe. Christian and Jewish traditions, Botton argues, reinforced the ideas that people are morally deficient, that disappointment and suffering are normative, and that death is inevitable. The abandonment of those realities for the delusions of the self-made individual, the fantasy superman who can bend reality to his will if he works hard enough and is positive enough, leaves little mystery to why we are perpetually stressed out, overworked, and unsatisfied.
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  • Botton’s central obsession is the insane ways bourgeois postmoderns try to live, namely in a perpetual upward swing of ambition and achievement, where failure indicates character deficiency despite an almost total lack of social infrastructure to help us navigate careers, relationships, parenting, and death. But he seems uninterested in how those structures were destroyed or what it might take to rebuild them
  • Botton wants to keep bourgeois secularism and add a few new quasi-religious social routines. Quasi-religious social routines may indeed be a part of the solution, as we shall see, but they cannot be simply flung atop a regime as indifferent to human values as liberal capitalism.
  • Citizens see the structure behind the façade and lose faith in the myth of the state as a dispassionate, egalitarian arbiter of conflict. Once theological passions can no longer be sublimated in material affluence and the fiction of representative democracy, it is little surprise to see them break out in movements that are, on both the left and the right, explicitly hostile to the liberal state.
  • Western politics have an auto-immune disorder: they are structured to pretend that their notions of reason, right, and sovereignty are detached from a deeply theological heritage. When pressed by war and economic dysfunction, liberal ideas prove as compatible with zealotry and domination as any others.
  • Secularism is not strictly speaking a religion, but it represents an orientation toward religion that serves the theological purpose of establishing a hierarchy of legitimate social values. Religion must be “privatized” in liberal societies to keep it out of the way of economic functioning. In this view, legitimate politics is about making the trains run on time and reducing the federal deficit; everything else is radicalism. A surprising number of American intellectuals are able to persuade themselves that this vision of politics is sufficient, even though the train tracks are crumbling, the deficit continues to gain on the GDP, and millions of citizens are sinking into the dark mire of debt and permanent unemployment.
  • Critchley has made a career forging a philosophical account of human ethical responsibility and political motivation. His question is: after the rational hopes of the Enlightenment corroded into nihilism, how do humans write a believable story about what their existence means in the world? After the death of God, how do we account for our feelings of moral responsibility, and how might that account motivate us to resist the deadening political system we face?
  • The question is what to do in the face of the unmistakable religious and political nihilism currently besetting Western democracies.
  • both Botton and Critchley believe the solution involves what Derrida called a “religion without religion”—for Critchley a “faith of the faithless,” for Botton a “religion for atheists.”
  • a new political becoming will require a complete break with the status quo, a new political sphere that we understand as our own deliberate creation, uncoupled from the theological fictions of natural law or God-given rights
  • Critchley proposes as the foundation of politics “the poetic construction of a supreme fiction … a fiction that we know to be a fiction and yet in which we believe nonetheless.” Following the French philosopher Alain Badiou and the Apostle Paul, Critchley conceives political “truth” as something like fidelity: a radical loyalty to the historical moment where true politics came to life.
  • But unlike an evangelist, Critchley understands that attempting to fill the void with traditional religion is to slip back into a slumber that reinforces institutions desperate to maintain the political and economic status quo. Only in our condition of brokenness and finitude, uncomforted by promises of divine salvation, can we be open to a connection with others that might mark the birth of political resistance
  • This is the crux of the difference between Critchley’s radical faithless faith and Botton’s bourgeois secularism. Botton has imagined religion as little more than a coping mechanism for the “terrifying degrees of pain which arise from our vulnerability,” seemingly unaware that the pain and vulnerability may intensify many times over. It won’t be enough to simply to sublimate our terror in confessional restaurants and atheist temples. The recognition of finitude, the weight of our nothingness, can hollow us into a different kind of self: one without illusions or reputations or private property, one with nothing but radical openness to others. Only then can there be the possibility of meaning, of politics, of hope.
Javier E

Yelp and the Wisdom of 'The Lonely Crowd' : The New Yorker - 1 views

  • David Riesman spent the first half of his career writing one of the most important books of the twentieth century. He spent the second half correcting its pervasive misprision. “The Lonely Crowd,” an analysis of the varieties of social character that examined the new American middle class
  • the “profound misinterpretation” of the book as a simplistic critique of epidemic American postwar conformity via its description of the contours of the “other-directed character,” whose identity and behavior is shaped by its relationships.
  • he never meant to suggest that Americans now were any more conformist than they ever had been, or that there’s even such a thing as social structure without conformist consensus.
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  • In this past weekend’s Styles section of the New York Times, Siegel uses “The Lonely Crowd” to analyze the putative “Yelpification” of contemporary life: according to Siegel, Riesman’s view was that “people went from being ‘inner-directed’ to ‘outer-directed,’ from heeding their own instincts and judgment to depending on the judgments and opinions of tastemakers and trendsetters.” The “conformist power of the crowd” and its delighted ability to write online reviews led Siegel down a sad path to a lackluster expensive dinner.
  • What Riesman actually suggested was that we think of social organization in terms of a series of “ideal types” along a spectrum of increasingly loose authority
  • On one end of the spectrum is a “tradition-directed” community, where we all understand that what we’re supposed to do is what we’re supposed to do because it’s just the thing that one does; authority is unequivocal, and there’s neither the room nor the desire for autonomous action
  • In the middle of the spectrum, as one moves toward a freer distribution of, and response to, authority, is “inner-direction.” The inner-directed character is concerned not with “what one does” but with “what people like us do.” Which is to say that she looks to her own internalizations of past authorities to get a sense for how to conduct her affairs.
  • Contemporary society, Riesman thought, was best understood as chiefly “other-directed,” where the inculcated authority of the vertical (one’s lineage) gives way to the muddled authority of the horizontal (one’s peers).
  • The inner-directed person orients herself by an internal “gyroscope,” while the other-directed person orients herself by “radar.”
  • It’s not that the inner-directed person consults some deep, subjective, romantically sui generis oracle. It’s that the inner-directed person consults the internalized voices of a mostly dead lineage, while her other-directed counterpart heeds the external voices of her living contemporaries.
  • “the gyroscopic mechanism allows the inner-directed person to appear far more independent than he really is: he is no less a conformist to others than the other-directed person, but the voices to which he listens are more distant, of an older generation, their cues internalized in his childhood.” The inner-directed person is, simply, “somewhat less concerned than the other-directed person with continuously obtaining from contemporaries (or their stand-ins: the mass media) a flow of guidance, expectation, and approbation.
  • Riesman drew no moral from the transition from a community of primarily inner-directed people to a community of the other-directed. Instead, he saw that each ideal type had different advantages and faced different problems
  • As Riesman understood it, the primary disciplining emotion under tradition direction is shame, the threat of ostracism and exile that enforces traditional action. Inner-directed people experience not shame but guilt, or the fear that one’s behavior won’t be commensurate with the imago within. And, finally, other-directed folks experience not guilt but a “contagious, highly diffuse” anxiety—the possibility that, now that authority itself is diffuse and ambiguous, we might be doing the wrong thing all the time.
  • Siegel is right to make the inference, if wayward in his conclusions. It makes sense to associate the anxiety of how to relate to livingly diffuse authorities with the Internet, which presents the greatest signal-to-noise-ratio problem in human history.
  • The problem with Yelp is not the role it plays, for Siegel, in the proliferation of monoculture; most people of my generation have learned to ignore Yelp entirely. It’s the fact that, after about a year of usefulness, Yelp very quickly became a terrible source of information.
  • There are several reasons for this. The first is the nature of an algorithmic response to the world. As Jaron Lanier points out in “Who Owns the Future?,” the hubris behind each new algorithm is the idea that its predictive and evaluatory structure is game-proof; but the minute any given algorithm gains real currency, all the smart and devious people devote themselves to gaming it. On Yelp, the obvious case would be garnering positive reviews by any means necessary.
  • A second problem with Yelp’s algorithmic ranking is in the very idea of using online reviews; as anybody with a book on Amazon knows, they tend to draw more contributions from people who feel very strongly about something, positively or negatively. This undermines the statistical relevance of their recommendations.
  • the biggest problem with Yelp is not that it’s a popularity contest. It’s not even that it’s an exploitable popularity contest.
  • it’s the fact that Yelp makes money by selling ads and prime placements to the very businesses it lists under ostensibly neutral third-party review
  • But Yelp’s valuations are always possibly in bad faith, even if its authority is dressed up as the distilled algorithmic wisdom of a crowd. For Riesman, that’s the worst of all possible worlds: a manipulated consumer certainty that only shores up the authority of an unchosen, hidden source. In that world, cold monkfish is the least of our problems.
Duncan H

The Danger of Too Much Efficiency - NYTimes.com - 2 views

  • Each of these developments has made it easier to do one’s business without wasted time and energy — without friction. Each has made economic transactions quicker and more efficient. That’s obviously good, and that’s what Bain Capital tries to do in the companies it buys. You may employ a lazy brother-in-law who is not earning his keep. If you try to do something about it, you may encounter enormous friction — from your spouse. But if Bain buys you out, it won’t have any trouble at all getting rid of your brother-in-law and replacing him with someone more productive. This is what “creative destruction” is all about.
  • These are all situations in which a little friction to slow us down would have enabled both institutions and individuals to make better decisions. And in the case of individuals, there is the added bonus that using cash more and credit less would have made it apparent sooner just how much the “booming ’90s” had left the middle class behind. Credit hid the ever-shrinking purchasing power of the middle class from view.
  • e. If credit card companies weren’t allowed to charge outrageous interest, perhaps not everyone with a pulse would be offered credit cards. And if people had to pay with cash, rather than plastic, they might keep their hands in their pockets just a little bit longer.
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  • All these examples tell us that increased efficiency is good, and that removing friction increases efficiency. But the financial crisis, along with the activities of the Occupy movement and the criticism being leveled at Mr. Romney, suggests that maybe there can be too much of a good thing. If loans weren’t securitized, bankers might have taken the time to assess the creditworthiness of each applicant. If homeowners had to apply for loans to improve their houses or buy new cars, instead of writing checks against home equity, they might have thought harder before making weighty financial commitments. If people actually had to go into a bank and stand in line to withdraw cash, they might spend a little less and save a little mor
  • Finding the “mean” isn’t easy, even when we try to. It is sometimes said that the only way to figure out how much is enough is by experiencing too much. But the challenge is even greater when we’re talking about companies, because companies aren’t even trying to find the “mean.” For an individual company and its shareholders, there is no such thing as too much efficiency. The price of too much efficiency is not paid by the company. It is what economists call a negative externality, paid by the people who lose their jobs and the communities that suffer from job loss. Thus, we can’t expect the free market to find the level of efficiency that keeps firms competitive, provides quality goods at affordable prices and sustains workers and their communities. If we are to find the balance, we must consider stakeholders and not just shareholders. Companies by themselves won’t do this. Sensible regulation might.
  • So the real criticism embodied by current attacks on Bain Capital is not a criticism of capitalism. It is a criticism of unbridled, single-minded capitalism. Capitalism needn’t be either of those things. It isn’t in other societies with high standards of living, and it hadn’t been historically in the United States. Perhaps we can use the current criticism of Bain Capital as an opportunity to bring a little friction back into our lives. One way to do this is to use regulation to rekindle certain social norms that serve to slow us down. For example, if people thought about their homes less as investments and more as places to live, full of the friction of kids, dogs, friends, neighbors and community organizations attached, there might be less speculation with an eye toward house-flipping. And if companies thought of themselves, at least partly, as caretakers of their communities, they might look differently at streamlining their operations.
  • We’d all like a car that gets 100 miles to the gallon. The forces of friction that slow us down are an expensive annoyance. But when we’re driving a car, we know where we’re going and we’re in control. Fast is good, though even here, a little bit of friction can forestall disaster when you encounter an icy road. Life is not as predictable as driving. We don’t always know where we’re going. We’re not always in control. Black ice is everywhere. A little something to slow us down in the uncertain world we inhabit may be a lifesaver.
  •  
    What do you think of his argument?
  •  
    How interesting! And persuasive, too. However, it also defies easy integration into the simplistic models that most of us use as foundations for our thinking about society, and particularly, in our normative thinking ("What *should* we do?"). So I expect that 3% of readers will share my initial intellectual appreciation of the argument, but 97% of those who do will quickly forget it.
Javier E

The Six Forces That Fuel Friendship - The Atlantic - 0 views

  • I’ve done my best to pull out the recurring themes I’ve observed from these 100 conversations.
  • I have come to believe that there are six forces that help form friendships and maintain them through the years: accumulation, attention, intention, ritual, imagination, and grace.
  • The simplest and most obvious force that forms and sustains friendships is time spent together. One study estimates that it takes spending 40 to 60 hours together within the first six weeks of meeting to turn an acquaintance into a casual friend, and about 80 to 100 hours to become more than that.
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  • Making friends can be hard—but there may be more opportunities than we think. Doing these interviews has taught me that connection can come from anywhere, at any time, if both parties are open to it.
  • “You have to look for friendship in places you would never expect it.”
  • Paying attention goes a long way when forging these unexpected friendships—noticing when you click with someone, being open to chance encounters.
  • as much as we may feel like our social networks are set and settled, it’s never too late to meet someone who will be important to you for the rest of your life. I spoke with more than one group who was surprised and grateful to have found one another in middle age, a period when work and family responsibilities tend to peak and keeping up with friends is not always easy.
  • I’m inspired by the people I’ve spoken with who imagined something different for themselves: the friends who bought a house together, who went to therapy together, who have raised their children together, who committed to an “arranged friendship,” whose friendship has fueled their fight for justice.
  • they won’t grow without intention. This is the hardest part of friendship. It takes energy and thought, and our mental and physical resources are often spread thin. In other words, friendships take work. But I have never liked framing our friendships as labor. Showing up for our friends takes effort, yes, but it shouldn’t be drudgery. It should be a joy.
  • One thing that seems to make keeping up with friends easier is ritual. I personally find that the effort of coordinating hangs (or even phone calls) is the biggest barrier to seeing my friends. It’s much easier when something is baked into my schedule, and all I have to do is show up.
  • Some have organized a book club, a monthly hike, or a regular dinner party. Others have committed to a group chat that runs all day every day, or a Dungeons & Dragons campaign that’s lasted for 30 years. In addition to keeping groups close, these traditions can fuel a friendship and give it a shared culture.
  • Imagination
  • Society has a place for friendships, and it’s on the sidelines. They’re supposed to play a supporting role to work, family, and romance. It takes imagination not to default to this norm, and to design your life so that friendship plays the role you really want it to.
  • Attention only gets you so far without action. When opportunity arises, you have to put yourself out there, and that requires courage, vulnerability, and a willingness to let things be awkward.
  • The man who gave his friend a kidney and the woman who gave birth to her best friend’s quadruplets remind me that there are friends who choose to love each other radically every day. Their love does not stand on the sidelines.
  • The beauty and the challenge of friendship is its diversity. A friendship can be whatever you want it to. Each one is a canvas whose only limit is our imagination.
  • Grace
  • All of the forces I’ve mentioned so far—accumulation, attention, intention, ritual, and imagination—are ideals. They’re impossible to fully live up to. Life often gets in the way.
  • I do love the concept of grace, of a gift so profound that it could never be earned or deserved. And so when I cite grace here as the final and most important force in friendships, I mean it in two ways. One is the forgiveness that we offer each other when we fall short. The other is the space that creates for connections—and reconnections—that feel nothing short of miraculous.
  • Many of the people I spoke with—who, in many cases, love each other so much that they nominated themselves to be interviewed about their friendship—told me that they don’t see each other that often, or that they don’t talk as much as they would like. I’ve come to believe that friendship doesn’t always have to be about presence; it can also be about love that can weather absence.
  • Sometimes, people have assumed that I must be a really great friend, given how much time I’ve spent thinking about this. And I’m not. I try to be, but I tend to retreat too much into myself and my romantic relationship and don’t prioritize my friends as much as I’d like to.
  • But absence doesn’t have to last forever. “The Friendship Files” includes many stories of second chances and rekindlings.
  • Accumulation
  • Attention
  • Intention
  • Ritual
Javier E

How Capitalism Creates The Welfare State « The Dish - 0 views

  • The two concepts are usually seen in complete opposition in our political discourse. The more capitalism and wealth, the familiar argument goes, the better able we are to do without a safety net for the poor, elderly, sick and young. And that’s true
  • the cultural contradictions of capitalism, brilliantly explained in Daniel Bell’s classic volume, are indeed contradictions. The turbulence of a growing wealth-creating free market disrupts traditional ways of life like no other. Even in a culture like ours used to relying from its very origins on entrepreneurial spirit, the dislocations are manifold. People have to move; their choices of partners for love and sex multiply; families disaggregate on their own virtual devices; grandparents are assigned to assisted living; second marriages are as familiar as first ones; and whole industries – and all the learned skills that went with them – can just disappear overnight
  • Capitalism is in this sense anti-conservative. It is a disruptive, culturally revolutionary force through human society. It has changed the world in three centuries more than at any time in the two hundred millennia that humans have lived on the earth. This must leave – and has surely left – victims behind. Which is why the welfare state emerged. The sheer cruelty of the market, the way it dispenses brutally with inefficiency (i.e. human beings and their jobs), the manner in which it encourages constant travel and communication: these, as Bell noted, are not ways to strengthen existing social norms, buttress the family, allow the civil society to do what it once did: take care of people within smaller familial units according to generational justice and respect. That kind of social order – the ultimate conservative utopia – is inimical to the capitalist enterprise
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  • Which is why many leaders in the nineteenth and twentieth centuries, conservatives as well as liberals, attached a safety net to such an unsafe, bewildering, constantly shifting web of human demand and supply. They did so in part for humane reasons – but also because they realized that unless capitalism red in tooth and claw were complemented by some collective cushioning, it would soon fall prey to more revolutionary movements. The safety net was created to save capitalism from itself, not to attack capitalism.
  • The forces of global capitalism – now unleashed on an unprecedented global scale with China, Russia, Brazil and India – are destroying the kind of society which allows and encourages stability, traditional families, and self-sufficient community.
  • One reason, I think, that Obama’s move toward a slightly more effective welfare state has not met strong resistance – and is clearly winning the American argument – is that the sheer force of this global capitalism is coming to bear down on America more fiercely than ever before. People know this and they look for some kind of security
  • it is precisely capitalism’s post-1980s triumph that has helped create the social dependency so many conservatives bemoan today. And this time, there is even a sense that whole industries are disappearing faster than ever before – not simply because of outsourcing but because of technology itself
  • the sheer speed at which this is now happening. It makes the conservative project all but impossible, if still necessary. It does require a defense of the family, of marriage, of personal responsibility. But it also demands a compassion toward the victims of this economic and social change, an understanding of their bewilderment
  • in my bleaker moments, I wonder whether humankind will come to see this great capitalist leap forward as a huge error in human history – the moment we undid ourselves and our very environment, reaching untold material wealth as well as building societies in which loneliness, dislocation, displacement and radical insecurity cannot but increase.
charlottedonoho

Millennials are losing their religion-and social media might explain why - Quartz - 0 views

  • American millennials—those born between 1982 and 1999—are less likely to identify as religious than previous generations at the same age, according to a new analysis of a combined large survey.
  • Researchers analyzed survey data from more than 11 million respondents, consisting of everyone from eighth graders to college-goers in the period between 1966 and 2014. The analysis, published in the journal PLOS One, reveals that even though the majority of adolescents still identify as religious in some way, a growing number is identifying as having no religion.
  • Though the survey results can only show correlation, and not causation, Twenge thinks that this generational shift is likely a result of a rise of individualism. “Individualism can be an uncomfortable fit with religion,” she says. Whereas religion typically emphasizes social norms and appeals to a higher authority, individualism focuses on the self and personal choices.
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  • The need to belong hasn’t changed. What has changed is how people fulfill it. Now there’s the option to turn to things like Facebook, for example, rather than an external religious group, to find a community.
clairemann

WHO Makes 'Gaming Disorder' an Official Medical Condition | Time - 0 views

  • Nearly anywhere you go, it’s easy to find children and adults alike transfixed by their phones, and while texting and social media certainly claim a big part of that attention, increasingly it’s gaming that’s drawing us in.
  • Last year, the WHO voted to include gaming disorder as an official condition in the draft version of its latest International Classification of Diseases (ICD); the vote finalizes that decision. The WHO’s ICD, currently in its 11th edition, serves as the international standard for diagnosing and treating health conditions.
  • According to the WHO experts who analyzed studies on gaming behavior, people’s use of gaming is different from their use of the internet, social media, online gambling and online shopping. There isn’t sufficient data, they say, to indicate that people’s reliance on those is a “behavioral addiction” the way gaming can be.
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  • The criteria used by the WHO are similar to those used to distinguish any addictive behavior—namely. that the behavior starts to take priority over a person’s life to the exclusion of behaviors essential to good health.
  • “But clinicians are approaching this behavior from an understanding of a disorder based on a continuum of normative, recreational and problematic use rather than from the setting or context of a unique, new culture.” Carras, for example, points out that gaming fulfills a participatory and social need for some.
huffem4

Academics Are Really Worried About Cancel Culture - The Atlantic - 1 views

  • Our national reckoning on race has brought to the fore a loose but committed assemblage of people given to the idea that social justice must be pursued via attempts to banish from the public sphere, as much as possible, all opinions that they interpret as insufficiently opposed to power differentials.
  • Valid intellectual and artistic endeavor must hold the battle against white supremacy front and center, white people are to identify and expunge their complicity in this white supremacy with the assumption that this task can never be completed, and statements questioning this program constitute a form of “violence” that merits shaming and expulsion.
  • Another defense of sorts has been to claim that even this cancel-culture lite is not dangerous, because it has no real effect. When, for instance, 153 intellectuals signed an open letter in Harper’s arguing for the value of free speech (I was one of them), we were told that we were comfortable bigwigs chafing at mere criticism, as if all that has been happening is certain people being taken to task, as opposed to being shamed and stripped of honors.
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  • more than half the respondents consider expressing views beyond a certain consensus in an academic setting quite dangerous to their career trajectory.
  • various people insisted that I was, essentially, lying; they simply do not believe that anyone remotely reasonable has anything to worry about.
  • in July I tweeted that I (as well as my Bloggingheads sparring partner Glenn Loury) have been receiving missives since May almost daily from professors living in constant fear for their career because their opinions are incompatible with the current woke playbook.
  • Overall I found it alarming how many of the letters sound as if they were written from Stalinist Russia or Maoist China.
  • A statistics professor says: I routinely discuss the fallacy of assuming that disparity implies discrimination, which is just a specific way of confusing correlation for causality. Frankly, I'm now somewhat afraid to broach these topics … since according to the new faith, disparity actually is conclusive evidence of discrimination.
  • The new mood has even reached medieval studies; an assistant professor reports having recently just survived an attack by a cadre of scholars who are “unspeakably mean and disingenuous once they have you in their sights,” regularly “mounting PR campaigns to get academics and grad students fired, removed from programs, expelled from scholarly groups, or simply to cease speaking.”
  • Being nonwhite leaves one protected in this environment only to the extent that one toes the ideological line. An assistant professor of color who cannot quite get with the program writes, “At the moment, I’m more anxious about this problem than anything else in my career,” noting that “the truth is that over the last few years, this new norm of intolerance and cult of social justice has marginalized me more than all racism I have ever faced in my life.”
  • The charges levied against many of these professors are rooted in a fanatical worldview, one devoted to spraying for any utterances possibly interpretable as “supremacist,” although the accusers sincerely think they have access to higher wisdom. A white professor read a passage from an interview with a well-known Black public intellectual who mentions the rap group NWA, and because few of the students knew of the group’s work at this late date, the professor parenthetically noted what the initials stand for. None of the Black students batted an eye, according to my correspondent, but a few white students demanded a humiliating public apology.
  • This episode represents a pattern in the letters, wherein it is white students who are “woker” than their Black classmates, neatly demonstrating the degree to which this new religion is more about virtue signaling than social justice
  • let’s face it: Half a dozen reports of teachers grading Black students more harshly than white students would be accepted by many as demonstrating a stain on our entire national fabric. These 150 missives stand as an articulate demonstration of something general—and deeply disturbing—as well.
  • A history professor reports that at his school, the administration is seriously considering setting up an anonymous reporting system for students and professors to report “bias” that they have perceived.
  • So no one should feign surprise or disbelief that academics write to me with great frequency to share their anxieties. In a three-week period early this summer, I counted some 150 of these messages. And what they reveal is a very rational culture of fear among those who dissent, even slightly, with the tenets of the woke left.
  • The result is academics living out loud only in whispers
  • A creative-writing instructor:
  • The majority of my fellow instructors and staff constantly self-censor themselves in fear of being fired for expressing the “wrong opinions.” It’s gotten to the point where many are too terrified to even like or retweet a tweet, lest it lead to some kind of disciplinary measure … They are supporters of free speech, scientific data, and healthy debate, but they are too fearful today to publicly declare such support. However, they’ll tell it to a sympathetic ear in the back corner booth of a quiet bar after two or three pints. These ideas have been reduced to lurking in the shadows now.
  • Some will process this as a kind of whining, supposing that all we should really be concerned about is whether people are outright dismissed. However, elsewhere a hostile work environment is considered a breach of civil rights, and as one correspondent wrote
  • “It isn’t just fear of firing that motivates professors and grad students to be quiet. It is a desire to have friends, to be part of a community. This is a fundamental part of human psychology. Indeed, experiments examining the effects of ostracism highlight what a powerful existential threat it is to be ignored, excluded, or rejected. This has been documented at the neurological level. Ostracism is a form of social death. It is a very potent threat.”
  • Especially sad is the extent to which this new Maoism can dilute the richness of a curriculum and discourage people from becoming professors at all
  • Very few of the people who wrote to me are of conservative political orientation. Rather, a main thread in the missives is people left-of-center wondering why, suddenly, to be anything but radical is to be treated as a retrograde heretic
  • It is now no longer “Why aren’t you on the left?” but “How dare you not be as left as we are.”
  • One professor committed the sin of “privileging the white male perspective” in giving a lecture on the philosophy of one of the Founding Fathers, even though Frederick Douglass sang that Founder’s praises. The administration tried to make him sit in a “listening circle,” in which his job was to stay silent while students explained how he had hurt them—in other words, a 21st-century-American version of a struggle session straight out of the Cultural Revolution.
  • The goal, they suggest, is less to eliminate all signs of a person’s existence—which tends to be impractical anyway— than to supplement critique with punishment of some kind.
  • One professor notes, “Even with tenure and authority, I worry that students could file spurious Title IX complaints … or that students could boycott me or remove me as Chair.”
  • From the same well is this same professor finding that the gay men in his class had no problem with his assigning a book with a gay slur in its title, a layered, ironic title for a book taking issue with traditional concepts of masculinity—but that a group of straight white women did, and reported him to his superiors.
  • degree of sheer worry among the people
    • huffem4
       
      everyone has to watch what you say in fear of being "cancelled." Instead of teaching or helping the person to learn from their mistakes, their careers and futures are ruined.
huffem4

Critical Theory - New Discourses - 1 views

  • According to these theorists, a “critical” theory may be distinguished from a “traditional” theory according to a specific practical purpose: a theory is critical to the extent that it seeks human “emancipation from slavery,” acts as a “liberating … influence,” and works “to create a world which satisfies the needs and powers” of human beings (Horkheimer 1972, 246).
  • Because such theories aim to explain and transform all the circumstances that enslave human beings, many “critical theories” in the broader sense have been developed. They have emerged in connection with the many social movements that identify varied dimensions of the domination of human beings in modern societies.
  • The Critical Theory of the “Institute for Social Research,” which is better known as the Frankfurt School, focused on power analyses that began from a Marxist (or Marxian) perspective with an aim to understand why Marxism wasn’t proving successful in Western contexts. It rapidly developed a “post-Marxist” position that criticized Marx’s primary focus on economics and expanded his views on power, alienation, and exploitation into all aspects of post-Enlightenment Western culture. These theorists sometimes referred to themselves as “cultural Marxists,” and were referred to that way by others, but the term “cultural Marxism” is now more commonly used to describe (a misconception of) postmodernism (see also, neo-Marxism) or a certain anti-Semitic conspiracy theory.
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  • a Traditional Theory is meant to be descriptive of some phenomenon, usually social, and aims to understand how it works and why it works that way, a Critical Theory should proceed from a prescriptive normative moral vision for society, describe how the item being critiqued fails that vision (usually in a systemic sense), and prescribe activism to subvert, dismantle, disrupt, overthrow, or change it—that is, generally, to break and then remake society in accordance with the particular critical theory’s prescribed vision
  • One of the ambitions of the Critical Theorists of the Frankfurt School was to address cultural power in a way that allowed an awakening of working-class consciousness out of the ideology of capitalism in order to overcome it.
  • Critical theories in a broader sense are largely understood to be the critical study of various types of power relations within myriad aspects of culture, often under a broad rubric referred to in general as “cultural studies.”
  • They are to be found within many disciplines and subdisciplines within the theoretical humanities, including cultural studies, media studies, gender studies, ethnic/race/whiteness/black studies, sexuality/LGBT/trans studies, postcolonial, indigenous, and decolonial studies, disability studies, and fat studies. Critical theories of various kinds are also to be found within (but not necessarily dominant over) other fields of the humanities, social sciences, and arts, including English (literature), sociology, philosophy, art, history and, particularly, pedagogy (theory of education).
  • The focus on identity, experiences, and activism, rather than an attempt to find truth, leads to conflict with empirical scholars and undermines public confidence in the worth of scholarship that uses this approach.
Javier E

Haidt's Problem With Plato - NYTimes.com - 0 views

  • Haidt’s view here is not at all alien to Plato, who saw truth arising only from the right sort of discussion among inquirers accountable to one another. Nor would Plato object to Haidt’s claim that ethics is based on intuition — direct moral judgments — rather than on reasoning. Haidt’s “reasoning” corresponds to what Plato calls dianoia, the process of logically deriving conclusions from given premises.
  • Such logic yields merely hypothetical knowledge (if p, then q), since logic cannot prove the truth of its premises.  Reasoning, therefore, will reliably yield truth only when it is completed by acts of intuition (noesis) that justify the premises from which we reason.
  • Plato’s intuitions are not like the snap judgments of everyday life, driven by genes and social conditioning. But nor are they the insights of individuals meditating in isolation.
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  • Haidt’s experimentalist critique of Plato misses its mark because he ignores what Plato actually thought in favor of an oversimplification of his “rationalism.” He does something similar in suggesting that Kant’s ethics reflects a personality within the autism spectrum. Likewise, he implausibly suggests that John Rawls can be refuted by surveys showing that people do not share the judgments Rawls thinks we would make in the fictional situation of his “original position.”
  • Haidt’s own discussion requires him to move beyond empirical studies and in the direction of traditional philosophy.
  • But the great philosophers — Plato, Aristotle, Hume, Spinoza, Hegel, Nietzsche — describe moral experiences far more carefully and subtly than most of us can, and moreover, they provide historical perspectives that can help offset the limitations of our own limited viewpoint.
  • Haidt acknowledges that his concern as a psychologist is overwhelmingly descriptive.  But he says almost nothing about how to connect his work with the compelling normative questions of human life.  Engaging with the extensive philosophical discussions of Hume’s distinction between “is” and “ought” could help fill this major gap in Haidt’s account of ethics
  • I begin by reflecting on Haidt’s effort to refute Plato’s central argument in “The Republic.”  This is where Plato tries to show why a just (morally good) life is superior to an unjust (immoral) life.
  • Haidt pithily summarizes Socrates’ argument: “Reason must rule the happy person. And if reason rules, then it cares about what is truly good, not just about the appearance of virtue.” He maintains that Socrates goes wrong because he assumes a false view of the role of reason in human life. ”Reason is not fit to rule; it was designed to seek justification, not truth,” where justification means pursuing “socially strategic goals, such as guarding our reputations and convincing other people to support us.”
  • Haidt supports his claim about the actual role of reason with an array of fascinating psychological experiments cumulatively showing that “Glaucon was right: people care a great deal more about appearance and reputation than about reality,” and use reason accordingly.
  • Haidt’s psychological studies count against Plato only if we take them as denying any chance of rational control and allowing no alternative to a life dominated by our immediate inclinations — our “gut reactions,” as Haidt puts it. But Haidt makes no such claim, saying only, “we should not expect individuals to produce good, open-minded, truth-seeking reasoning, particularly when self-interest or reputational concerns are in play.”
  • Nevertheless, he adds, “if you put individuals together in the right way … you can create a group that ends up producing good reasoning as an emergent product of the social system.”
Javier E

Why It's OK to Let Apps Make You a Better Person - Evan Selinger - Technology - The Atl... - 0 views

  • one theme emerges from the media coverage of people's relationships with our current set of technologies: Consumers want digital willpower. App designers in touch with the latest trends in behavioral modification--nudging, the quantified self, and gamification--and good old-fashioned financial incentive manipulation, are tackling weakness of will. They're harnessing the power of payouts, cognitive biases, social networking, and biofeedback. The quantified self becomes the programmable self.
  • the trend still has multiple interesting dimensions
  • Individuals are turning ever more aspects of their lives into managerial problems that require technological solutions. We have access to an ever-increasing array of free and inexpensive technologies that harness incredible computational power that effectively allows us to self-police behavior everywhere we go. As pervasiveness expands, so does trust.
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  • Some embrace networked, data-driven lives and are comfortable volunteering embarrassing, real time information about what we're doing, whom we're doing it with, and how we feel about our monitored activities.
  • Put it all together and we can see that our conception of what it means to be human has become "design space." We're now Humanity 2.0, primed for optimization through commercial upgrades. And today's apps are more harbinger than endpoint.
  • philosophers have had much to say about the enticing and seemingly inevitable dispersion of technological mental prosthetic that promise to substitute or enhance some of our motivational powers.
  • beyond the practical issues lie a constellation of central ethical concerns.
  • they should cause us to pause as we think about a possible future that significantly increases the scale and effectiveness of willpower-enhancing apps. Let's call this hypothetical future Digital Willpower World and characterize the ethical traps we're about to discuss as potential general pitfalls
  • it is antithetical to the ideal of " resolute choice." Some may find the norm overly perfectionist, Spartan, or puritanical. However, it is not uncommon for folks to defend the idea that mature adults should strive to develop internal willpower strong enough to avoid external temptations, whatever they are, and wherever they are encountered.
  • In part, resolute choosing is prized out of concern for consistency, as some worry that lapse of willpower in any context indicates a generally weak character.
  • Fragmented selves behave one way while under the influence of digital willpower, but another when making decisions without such assistance. In these instances, inconsistent preferences are exhibited and we risk underestimating the extent of our technological dependency.
  • It simply means that when it comes to digital willpower, we should be on our guard to avoid confusing situational with integrated behaviors.
  • the problem of inauthenticity, a staple of the neuroethics debates, might arise. People might start asking themselves: Has the problem of fragmentation gone away only because devices are choreographing our behavior so powerfully that we are no longer in touch with our so-called real selves -- the selves who used to exist before Digital Willpower World was formed?
  • Infantalized subjects are morally lazy, quick to have others take responsibility for their welfare. They do not view the capacity to assume personal responsibility for selecting means and ends as a fundamental life goal that validates the effort required to remain committed to the ongoing project of maintaining willpower and self-control.
  • Michael Sandel's Atlantic essay, "The Case Against Perfection." He notes that technological enhancement can diminish people's sense of achievement when their accomplishments become attributable to human-technology systems and not an individual's use of human agency.
  • Borgmann worries that this environment, which habituates us to be on auto-pilot and delegate deliberation, threatens to harm the powers of reason, the most central component of willpower (according to the rationalist tradition).
  • In several books, including Technology and the Character of Contemporary Life, he expresses concern about technologies that seem to enhance willpower but only do so through distraction. Borgmann's paradigmatic example of the non-distracted, focally centered person is a serious runner. This person finds the practice of running maximally fulfilling, replete with the rewarding "flow" that can only comes when mind/body and means/ends are unified, while skill gets pushed to the limit.
  • Perhaps the very conception of a resolute self was flawed. What if, as psychologist Roy Baumeister suggests, willpower is more "staple of folk psychology" than real way of thinking about our brain processes?
  • novel approaches suggest the will is a flexible mesh of different capacities and cognitive mechanisms that can expand and contract, depending on the agent's particular setting and needs. Contrary to the traditional view that identifies the unified and cognitively transparent self as the source of willed actions, the new picture embraces a rather diffused, extended, and opaque self who is often guided by irrational trains of thought. What actually keeps the self and its will together are the given boundaries offered by biology, a coherent self narrative created by shared memories and experiences, and society. If this view of the will as an expa
  • nding and contracting system with porous and dynamic boundaries is correct, then it might seem that the new motivating technologies and devices can only increase our reach and further empower our willing selves.
  • "It's a mistake to think of the will as some interior faculty that belongs to an individual--the thing that pushes the motor control processes that cause my action," Gallagher says. "Rather, the will is both embodied and embedded: social and physical environment enhance or impoverish our ability to decide and carry out our intentions; often our intentions themselves are shaped by social and physical aspects of the environment."
  • It makes perfect sense to think of the will as something that can be supported or assisted by technology. Technologies, like environments and institutions can facilitate action or block it. Imagine I have the inclination to go to a concert. If I can get my ticket by pressing some buttons on my iPhone, I find myself going to the concert. If I have to fill out an application form and carry it to a location several miles away and wait in line to pick up my ticket, then forget it.
  • Perhaps the best way forward is to put a digital spin on the Socratic dictum of knowing myself and submit to the new freedom: the freedom of consuming digital willpower to guide me past the sirens.
Javier E

The Dark Side of Oxytocin, the Hormone of Love - Ethnocentrism - NYTimes.com - 0 views

  • As oxytocin comes into sharper focus, its social radius of action turns out to have definite limits. The love and trust it promotes are not toward the world in general, just toward a person’s in-group. Oxytocin turns out to be the hormone of the clan, not of universal brotherhood. Psychologists trying to specify its role have now concluded it is the agent of ethnocentrism.
  • In Dr. De Dreu’s experiments, the five people who might be saved were nameless, but the sacrificial victim had either a Dutch or a Muslim name. Subjects who had taken oxytocin were far more likely to sacrifice the Muhammads than the Maartens.
  • Dr. De Dreu plans to investigate whether oxytocin mediates other social behaviors that evolutionary psychologists think evolved in early human groups. Besides loyalty to one’s own group, there would also have been survival advantages in rewarding cooperation and punishing deviants. Oxytocin, if it underlies these behaviors too, would perhaps have helped ancient populations set norms of behavior.
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  • In the ancestral environment it was very important for people to detect in others whether they had a long-term commitment to the group,” Dr. De Dreu said. “Ethnocentrism is a very basic part of humans, and it’s not something we can change by education. That doesn’t mean that the negative aspects of it should be taken for granted.”
  • the effects of oxytocin described in Dr. De Dreu’s report were interesting but not necessarily dominant. The brain weighs emotional attitudes like those prompted by oxytocin against information available to the conscious mind. If there is no cognitive information in a situation in which a decision has to be made, like whether to trust a stranger about whom nothing is known, the brain will go with the emotional advice from its oxytocin system, but otherwise rational data will be weighed against the influence from oxytocin and may well override it
Javier E

A Big Safety Net and Strong Job Market Can Coexist. Just Ask Scandinavia. - NYTimes.com - 0 views

  • It is a simple idea supported by both economic theory and most people’s intuition: If welfare benefits are generous and taxes high, fewer people will work. Why bother being industrious, after all, if you can get a check from the government for sitting around
  • The idea may be backward.
  • Some of the highest employment rates in the advanced world are in places with the highest taxes and most generous welfare systems, namely Scandinavian countries.
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  • The United States and many other nations with relatively low taxes and a smaller social safety net actually have substantially lower rates of employment.
  • In Denmark, someone who enters the labor force at an average salary loses 86 percent of earnings to a combination of taxes and lost eligibility for welfare benefits; that number is only 37 percent in the United States. Yet the percentage of Danes between the ages of 20 and 59 with a job is 10 percentage points higher than in the United States.
  • In short, more people may work when countries offer public services that directly make working easier, such as subsidized care for children and the old; generous sick leave policies; and cheap and accessible transportation. If the goal is to get more people working, what’s important about a social welfare plan may be more about what the money is spent on than how much is spent.
  • There are countless differences between Northern European countries and the rest of the world beyond child care policies and the like. The Scandinavian countries may have cultures that encourage more people to work, especially women.
  • In Scandinavian countries, working parents have the option of heavily subsidized child care. Leave policies make it easy for parents to take off work to care for a sick child. Heavily subsidized public transportation may make it easier for a person in a low-wage job to get to and from work. And free or inexpensive education may make it easier to get the training to move from the unemployment rolls to a job.
  • In the United States, the major policies aimed at helping the working poor are devised around tax subsidies that put more cash in people’s pockets so long as they work, most notably through the Earned-income tax credit and Child Tax Credit.
  • There is a solid correlation, by Mr. Kleven’s calculations, between what countries spend on employment subsidies — like child care, preschool and care for older adults — and what percentage of their working-age population is in the labor force.
  • Collectively, these policies and subsidies create flexibility such that a person on the fence between taking a job versus staying at home to care for children or parents may be more likely to take a job.
  • , it could mean that more direct aid to the working poor could help coax Americans into the labor force more effectively than the tax credits that have been a mainstay for compromise between Republicans and Democrats for the last generation.
  • wages for entry-level work are much higher in the Nordic countries than in the United States, reflecting a higher minimum wage, stronger labor unions and cultural norms that lead to higher pay
  • The employment subsidies Mr. Kleven cites surely help coax more Scandinavians into the work force, Mr. Greenstein agrees, but shouldn’t be viewed in isolation.
  • Every country has a mix of taxes, welfare benefits and policies to promote work that reflects its politics and culture. In the large, diverse United States, there is deep skepticism of social welfare programs and direct government spending, along with a greater commitment to keeping taxes low.
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