Skip to main content

Home/ TOK Friends/ Group items matching "wonder" in title, tags, annotations or url

Group items matching
in title, tags, annotations or url

Sort By: Relevance | Date Filter: All | Bookmarks | Topics Simple Middle
cvanderloo

Have you ever wondered how much energy you put in to avoid being assaulted? It may shock you - 1 views

  • A recent article offering men advice about how to proposition a woman wearing headphones – encouraging them to block her path to prevent her from ignoring them – rightfully provoked a major backlash. But the backlash also brought a certain phenomenon to wider public attention – the fact that women sometimes wear headphones as a way to avoid unwanted approaches in public.
  • What was most surprising was how all 50 of the women I interviewed significantly underestimated the amount of work they were putting in to avoid intrusions by men in the street, and the impact this had on them.
  • They recognised that they were making certain decisions about routes home, or where to sit on public transport. They spoke about using sunglasses or headphones in order to create a shield – a way to give the impression that they didn’t hear that man making a sexual comment, or didn’t see that other man touching himself as he walked behind them.
  • ...6 more annotations...
  • The women I spoke to knew they were doing some of these things but other behaviours were less conscious.
  • The short moments when women are alone in public space, away from commitments at home or at work – the only moments many people have to themselves – are disrupted.
  • This kind of safety work goes largely unnoticed by the women doing it and by the wider world.
  • The trouble is, women are only ever able to count the times when such strategies don’t work – when they are harassed by a man, or assaulted. The work put into the successes – the number of times women’s actions prevent men from intruding – go unnoticed.
  • Challenging this silence means talking about the range and extent of what women experience, from unwanted comments to flashing, following and frottage.
  • Recognising the sheer scale of the effort women are habitually putting in to avoid public sexual harassment could help us to change a culture that makes victims accountable for not preventing assault. We continue to talk about the problem as though women need to take more responsibility for preventing sexual assault. But preventing sexual assault is something women do daily, often without realising it.
mshilling1

Republicans Wonder How, And If, They Can Pull The Party Back Together : NPR - 0 views

  • In a matter of hours on Jan. 6, the Republican Party went from shrugging off its loss of the White House to a party in crisis.
  • making President Trump the first president since Herbert Hoover whose party lost the White House, the House and the Senate in one term.
  • Now, Trump leaves office as the only president to be impeached twice, and the House vote against Trump over the Capitol insurrection marked the most bipartisan impeachment in U.S. history.
  • ...14 more annotations...
  • I don't know how you bring these people together.
  • "This isn't their Republican Party anymore," the president's son said. "This is Donald Trump's Republican Party."
  • He thinks the big divide is between authoritarians and those who believe in democracy.
  • It's a fundamental belief in whether or not you want to continue the American experiment.
  • You have a segment of American society that does not accept the election outcome and is going to continue to speak up, is going to continue to agitate. And that's going to make this a very unstable period for months and perhaps even years."
  • That means a long, unstable period not just for the Republican Party, but for the American political system as a whole.
  • Annie says it wasn't that long ago that she could talk politics with her mom without things getting heated. But when the pandemic started, she says their conversations were peppered with conspiracies.
  • And what I found were stories, mostly from family members of people who have gotten wrapped up in political conspiracy theories like QAnon. And many are adult children who say they can't really have a civil conversation with their parents anymore and that it wasn't always this way.
  • It kind of seems normal at first. And then all of a sudden, something will just be out of the blue that just seems so far from anything that could be true.
  • UNIDENTIFIED PERSON: She's spending 16 to 18 hours a day consuming this. CORNISH: And the result of all this is a detachment from the facts.
  • Q's stories range from false notions about COVID to a cabal running the U.S. government to the claim there's a secret world of satanic pedophiles. But what's relevant here is that this culminates in a belief that President Trump is a kind of savior figure, which leads to the next phase for these families - a breakdown.
  • Because these belief systems are not about the information within them, but about the identity and the emotions that are appealed to through them, the only thing that can actually combat them effectively are loving, trusting, emotional connections.
  • Do not mock. Do not use snark. All of the, you know, Twitter posts where people make fun of the crazy QAnon supporters, all that does is further reinforce their sense that they are disrespected and maligned.
  • No. 2 - using scientific evidence, argumentation, etc., that comes through the very institutions that they have been told not to trust, that is going to backfire because now they think that you are the dupe because you trust these institutions, etc.
Javier E

'The Goop Lab': Gwyneth Paltrow's Shiny, Cynical Netflix Show - The Atlantic - 0 views

  • to watch The Goop Lab as a series, with its arcing assumptions about the limitations of medical science, is also to wonder where to locate the line between open-mindedness and gullibility. It is to wonder why Gwyneth Paltrow, celebrity and salesperson, should be trusted as an arbiter of healt
  • The Goop Lab continues that lulzy approach—each episode begins with a title-card disclaimer that the show is “designed to entertain and inform” rather than offer medical advice—but combines the mirth with deep earnestness. That creates its own kind of chaos. What is the meaningful difference, legal niceties aside, between “information” and “advice”?
  • The Goop Lab is streaming into a moment in America that finds Medicare for All under discussion and the Affordable Care Act under attack. It presents itself as airy infotainment even as many Americans are unable to access even the most basic forms of medical care. That makes the show deeply uncomfortable to watch.
Javier E

The Lasting Lessons of John Conway's Game of Life - The New York Times - 0 views

  • “Because of its analogies with the rise, fall and alterations of a society of living organisms, it belongs to a growing class of what are called ‘simulation games,’” Mr. Gardner wrote when he introduced Life to the world 50 years ago with his October 1970 column.
  • The Game of Life motivated the use of cellular automata in the rich field of complexity science, with simulations modeling everything from ants to traffic, clouds to galaxies. More trivially, the game attracted a cult of “Lifenthusiasts,” programmers who spent a lot of time hacking Life — that is, constructing patterns in hopes of spotting new Life-forms.
  • The tree of Life also includes oscillators, such as the blinker, and spaceships of various sizes (the glider being the smallest).
  • ...24 more annotations...
  • Patterns that didn’t change one generation to the next, Dr. Conway called still lifes — such as the four-celled block, the six-celled beehive or the eight-celled pond. Patterns that took a long time to stabilize, he called methuselahs.
  • The second thing Life shows us is something that Darwin hit upon when he was looking at Life, the organic version. Complexity arises from simplicity!
  • I first encountered Life at the Exploratorium in San Francisco in 1978. I was hooked immediately by the thing that has always hooked me — watching complexity arise out of simplicity.
  • Life shows you two things. The first is sensitivity to initial conditions. A tiny change in the rules can produce a huge difference in the output, ranging from complete destruction (no dots) through stasis (a frozen pattern) to patterns that keep changing as they unfold.
  • Life shows us complex virtual “organisms” arising out of the interaction of a few simple rules — so goodbye “Intelligent Design.”
  • I’ve wondered for decades what one could learn from all that Life hacking. I recently realized it’s a great place to try to develop “meta-engineering” — to see if there are general principles that govern the advance of engineering and help us predict the overall future trajectory of technology.
  • Melanie Mitchell— Professor of complexity, Santa Fe Institute
  • Given that Conway’s proof that the Game of Life can be made to simulate a Universal Computer — that is, it could be “programmed” to carry out any computation that a traditional computer can do — the extremely simple rules can give rise to the most complex and most unpredictable behavior possible. This means that there are certain properties of the Game of Life that can never be predicted, even in principle!
  • I use the Game of Life to make vivid for my students the ideas of determinism, higher-order patterns and information. One of its great features is that nothing is hidden; there are no black boxes in Life, so you know from the outset that anything that you can get to happen in the Life world is completely unmysterious and explicable in terms of a very large number of simple steps by small items.
  • In Thomas Pynchon’s novel “Gravity’s Rainbow,” a character says, “But you had taken on a greater and more harmful illusion. The illusion of control. That A could do B. But that was false. Completely. No one can do. Things only happen.”This is compelling but wrong, and Life is a great way of showing this.
  • In Life, we might say, things only happen at the pixel level; nothing controls anything, nothing does anything. But that doesn’t mean that there is no such thing as action, as control; it means that these are higher-level phenomena composed (entirely, with no magic) from things that only happen.
  • Stephen Wolfram— Scientist and C.E.O., Wolfram Research
  • Brian Eno— Musician, London
  • Bert Chan— Artificial-life researcher and creator of the continuous cellular automaton “Lenia,” Hong Kong
  • it did have a big impact on beginner programmers, like me in the 90s, giving them a sense of wonder and a kind of confidence that some easy-to-code math models can produce complex and beautiful results. It’s like a starter kit for future software engineers and hackers, together with Mandelbrot Set, Lorenz Attractor, et cetera.
  • if we think about our everyday life, about corporations and governments, the cultural and technical infrastructures humans built for thousands of years, they are not unlike the incredible machines that are engineered in Life.
  • In normal times, they are stable and we can keep building stuff one component upon another, but in harder times like this pandemic or a new Cold War, we need something that is more resilient and can prepare for the unpreparable. That would need changes in our “rules of life,” which we take for granted.
  • Rudy Rucker— Mathematician and author of “Ware Tetralogy,” Los Gatos, Calif.
  • That’s what chaos is about. The Game of Life, or a kinky dynamical system like a pair of pendulums, or a candle flame, or an ocean wave, or the growth of a plant — they aren’t readily predictable. But they are not random. They do obey laws, and there are certain kinds of patterns — chaotic attractors — that they tend to produce. But again, unpredictable is not random. An important and subtle distinction which changed my whole view of the world.
  • William Poundstone— Author of “The Recursive Universe: Cosmic Complexity and the Limits of Scientific Knowledge,” Los Angeles, Calif.
  • The Game of Life’s pulsing, pyrotechnic constellations are classic examples of emergent phenomena, introduced decades before that adjective became a buzzword.
  • Fifty years later, the misfortunes of 2020 are the stuff of memes. The biggest challenges facing us today are emergent: viruses leaping from species to species; the abrupt onset of wildfires and tropical storms as a consequence of a small rise in temperature; economies in which billions of free transactions lead to staggering concentrations of wealth; an internet that becomes more fraught with hazard each year
  • Looming behind it all is our collective vision of an artificial intelligence-fueled future that is certain to come with surprises, not all of them pleasant.
  • The name Conway chose — the Game of Life — frames his invention as a metaphor. But I’m not sure that even he anticipated how relevant Life would become, and that in 50 years we’d all be playing an emergent game of life and death.
knudsenlu

Oliver Sacks's New Book Asks: What Is the Mind? - 0 views

  • If people perceive time in varying ways, for instance, what does that say about time itself? If we misremember the past, he wonders, what else might we be wrong about? If creativity is largely a subconscious phenomenon, what else might be happening to us without our knowing?
  • he posits that “minds” might not belong solely to humans and animals. “Plants ‘know’ what to do, and they ‘remember,’” he writes, while “the tiny, stalked, trumpet-shaped unicellular organism Stentor employs a repertoire of at least five different responses to being touched.” Is the ability to respond to stimuli, he wonders, a sign of a mind?
  • “When I am writing, thoughts seem to organize themselves in spontaneous succession and to clothe themselves instantly in appropriate words. I feel I can bypass or transcend much of my own personality, my neuroses. It is at once not me and the innermost part of me.”
  • ...2 more annotations...
  • Sacks is, at heart, a philosopher. But he is a philosopher looking not for answers but for increasingly grander questions.
  • It is only the wisest among us who search not only for answers but also for questions.
Javier E

The Philosopher Redefining Equality | The New Yorker - 0 views

  • The bank experience showed how you could be oppressed by hierarchy, working in an environment where you were neither free nor equal. But this implied that freedom and equality were bound together in some way beyond the basic state of being unenslaved, which was an unorthodox notion. Much social thought is rooted in the idea of a conflict between the two.
  • If individuals exercise freedoms, conservatives like to say, some inequalities will naturally result. Those on the left basically agree—and thus allow constraints on personal freedom in order to reduce inequality. The philosopher Isaiah Berlin called the opposition between equality and freedom an “intrinsic, irremovable element in human life.” It is our fate as a society, he believed, to haggle toward a balance between them.
  • What if they weren’t opposed, Anderson wondered, but, like the sugar-phosphate chains in DNA, interlaced in a structure that we might not yet understand?
  • ...54 more annotations...
  • At fifty-nine, Anderson is the chair of the University of Michigan’s department of philosophy and a champion of the view that equality and freedom are mutually dependent, enmeshed in changing conditions through time.
  • She has built a case, elaborated across decades, that equality is the basis for a free society
  • Because she brings together ideas from both the left and the right to battle increasing inequality, Anderson may be the philosopher best suited to this awkward moment in American life. She builds a democratic frame for a society in which people come from different places and are predisposed to disagree.
  • she sketched out the entry-level idea that one basic way to expand equality is by expanding the range of valued fields within a society.
  • The ability not to have an identity that one carries from sphere to sphere but, rather, to be able to slip in and adopt whatever values and norms are appropriate while retaining one’s identities in other domains?” She paused. “That is what it is to be free.”
  • How do you move from a basic model of egalitarian variety, in which everybody gets a crack at being a star at something, to figuring out how to respond to a complex one, where people, with different allotments of talent and virtue, get unequal starts, and often meet with different constraints along the way?
  • The problem, she proposed, was that contemporary egalitarian thinkers had grown fixated on distribution: moving resources from lucky-seeming people to unlucky-seeming people, as if trying to spread the luck around.
  • Egalitarians should agree about clear cases of blameless misfortune: the quadriplegic child, the cognitively impaired adult, the teen-ager born into poverty with junkie parents. But Anderson balked there, too. By categorizing people as lucky or unlucky, she argued, these egalitarians set up a moralizing hierarchy.
  • In Anderson’s view, the way forward was to shift from distributive equality to what she called relational, or democratic, equality: meeting as equals, regardless of where you were coming from or going to.
  • By letting the lucky class go on reaping the market’s chancy rewards while asking others to concede inferior status in order to receive a drip-drip-drip of redistributive aid, these egalitarians were actually entrenching people’s status as superior or subordinate.
  • To the ugly and socially awkward: . . . Maybe you won’t be such a loser in love once potential dates see how rich you are.
  • . To the stupid and untalented: Unfortunately, other people don’t value what little you have to offer in the system of production. . . . Because of the misfortune that you were born so poorly endowed with talents, we productive ones will make it up to you: we’ll let you share in the bounty of what we have produced with our vastly superior and highly valued abilities. . . 
  • she imagined some citizens getting a state check and a bureaucratic letter:
  • This was, at heart, an exercise of freedom. The trouble was that many people, picking up on libertarian misconceptions, thought of freedom only in the frame of their own actions.
  • To be truly free, in Anderson’s assessment, members of a society had to be able to function as human beings (requiring food, shelter, medical care), to participate in production (education, fair-value pay, entrepreneurial opportunity), to execute their role as citizens (freedom to speak and to vote), and to move through civil society (parks, restaurants, workplaces, markets, and all the rest).
  • Anderson’s democratic model shifted the remit of egalitarianism from the idea of equalizing wealth to the idea that people should be equally free, regardless of their differences.
  • A society in which everyone had the same material benefits could still be unequal, in this crucial sense; democratic equality, being predicated on equal respect, wasn’t something you could simply tax into existence. “People, not nature, are responsible for turning the natural diversity of human beings into oppressive hierarchies,”
  • Her first book, “Value in Ethics and Economics,” appeared that year, announcing one of her major projects: reconciling value (an amorphous ascription of worth that is a keystone of ethics and economics) with pluralism (the fact that people seem to value things in different ways).
  • Philosophers have often assumed that pluralistic value reflects human fuzziness—we’re loose, we’re confused, and we mix rational thought with sentimental responses.
  • She offered an “expressive” theory: in her view, each person’s values could be various because they were socially expressed, and thus shaped by the range of contexts and relationships at play in a life. Instead of positing value as a basic, abstract quality across society (the way “utility” functioned for economists), she saw value as something determined by the details of an individual’s history.
  • Like her idea of relational equality, this model resisted the temptation to flatten human variety toward a unifying standard. In doing so, it helped expand the realm of free and reasoned economic choice.
  • Anderson’s model unseated the premises of rational-choice theory, in which individuals invariably make utility-maximizing decisions, occasionally in heartless-seeming ways. It ran with, rather than against, moral intuition. Because values were plural, it was perfectly rational to choose to spend evenings with your family, say, and have guilt toward the people you left in the lurch at work.
  • The theory also pointed out the limits on free-market ideologies, such as libertarianism.
  • In ethics, it broke across old factional debates. The core idea “has been picked up on by people across quite a range of positions,” Peter Railton, one of Anderson’s longtime colleagues, says. “Kantians and consequentialists alike”—people who viewed morality in terms of duties and obligations, and those who measured the morality of actions by their effects in the world—“could look at it and see something important.”
  • Traditionally, the discipline is taught through a-priori thought—you start with basic principles and reason forward. Anderson, by contrast, sought to work empirically, using information gathered from the world, identifying problems to be solved not abstractly but through the experienced problems of real people.
  • “Dewey argued that the primary problems for ethics in the modern world concerned the ways society ought to be organized, rather than personal decisions of the individual,”
  • In 2004, the Stanford Encyclopedia of Philosophy asked Anderson to compose its entry on the moral philosophy of John Dewey, who helped carry pragmatist methods into the social realm. Dewey had an idea of democracy as a system of good habits that began in civil life. He was an anti-ideologue with an eye for pluralism.
  • She started working with historians, trying to hone her understanding of ideas by studying them in the context of their creation. Take Rousseau’s apparent support of direct democracy. It’s rarely mentioned that, at the moment when he made that argument, his home town of Geneva had been taken over by oligarchs who claimed to represent the public. Pragmatism said that an idea was an instrument, which naturally gave rise to such questions as: an instrument for what, and where, and when?
  • In “What Is the Point of Equality?,” Anderson had already started to drift away from what philosophers, following Rawls, call ideal theory, based on an end vision for a perfectly just society. As Anderson began a serious study of race in America, though, she found herself losing faith in that approach entirely.
  • Broadly, there’s a culturally right and a culturally left ideal theory for race and society. The rightist version calls for color blindness. Instead of making a fuss about skin and ethnicity, its advocates say, society should treat people as people, and let the best and the hardest working rise.
  • The leftist theory envisions identity communities: for once, give black people (or women, or members of other historically oppressed groups) the resources and opportunities they need, including, if they want it, civil infrastructure for themselves.
  • In “The Imperative of Integration,” published in 2010, Anderson tore apart both of these models. Sure, it might be nice to live in a color-blind society, she wrote, but that’s nothing like the one that exists.
  • But the case for self-segregation was also weak. Affinity groups provided welcome comfort, yet that wasn’t the same as power or equality, Anderson pointed out. And there was a goose-and-gander problem. Either you let only certain groups self-segregate (certifying their subordinate status) or you also permitted, say, white men to do it,
  • Anderson’s solution was “integration,” a concept that, especially in progressive circles, had been uncool since the late sixties. Integration, by her lights, meant mixing on the basis of equality.
  • in attending to these empirical findings over doctrine, she announced herself as a non-ideal theorist: a philosopher with no end vision of society. The approach recalls E. L. Doctorow’s description of driving at night: “You can see only as far as the headlights, but you can make the whole trip that way.”
  • or others, though, a white woman making recommendations on race policy raised questions of perspective. She was engaging through a mostly white Anglo-American tradition. She worked from the premise that, because she drew on folders full of studies, the limits of her own perspective were not constraining.
  • Some philosophers of color welcomed the book. “She’s taking the need for racial justice seriously, and you could hardly find another white political philosopher over a period of decades doing that,”
  • Recently, Anderson changed the way she assigns undergraduate essays: instead of requiring students to argue a position and fend off objections, doubling down on their original beliefs, she asks them to discuss their position with someone who disagrees, and to explain how and why, if at all, the discussion changed their views.
  • The challenge of pluralism is the challenge of modern society: maintaining equality amid difference in a culture given to constant and unpredictable change.
  • Rather than fighting for the ascendancy of certain positions, Anderson suggests, citizens should fight to bolster healthy institutions and systems—those which insure that all views and experiences will be heard. Today’s righteous projects, after all, will inevitably seem fatuous and blinkered from the vantage of another age.
  • Smith saw the markets as an escape from that order. Their “most important” function, he explained, was to bring “liberty and security” to those “who had before lived almost in a continual state of war with their neighbours, and of servile dependency upon their superiors.”
  • Anderson zeroed in on Adam Smith, whose “The Wealth of Nations,” published in 1776, is taken as a keystone of free-market ideology. At the time, English labor was subject to uncompensated apprenticeships, domestic servitude, and some measure of clerical dominion.
  • Smith, in other words, was an egalitarian. He had written “The Wealth of Nations” in no small part to be a solution to what we’d now call structural inequality—the intractable, compounding privileges of an arbitrary hierarchy.
  • It was a historical irony that, a century later, writers such as Marx pointed to the market as a structure of dominion over workers; in truth, Smith and Marx had shared a socioeconomic project. And yet Marx had not been wrong to trash Smith’s ideas, because, during the time between them, the world around Smith’s model had changed, and it was no longer a useful tool.
  • mages of free market society that made sense prior to the Industrial Revolution continue to circulate today as ideals, blind to the gross mismatch between the background social assumptions reigning in the seventeenth and eighteenth centuries, and today’s institutional realities. We are told that our choice is between free markets and state control, when most adults live their working lives under a third thing entirely: private government.
  • Today, people still try to use, variously, both Smith’s and Marx’s tools on a different, postindustrial world:
  • The unnaturalness of this top-heavy arrangement, combined with growing evidence of power abuses, has given many people reason to believe that something is fishy about the structure of American equality. Socialist and anti-capitalist models are again in vogue.
  • Anderson offers a different corrective path. She thinks it’s fine for some people to earn more than others. If you’re a brilliant potter, and people want to pay you more than the next guy for your pottery, great!
  • The problem isn’t that talent and income are distributed in unequal parcels. The problem is that Jeff Bezos earns more than a hundred thousand dollars a minute, while Amazon warehouse employees, many talented and hardworking, have reportedly resorted to urinating in bottles in lieu of a bathroom break. That circumstance reflects some structure of hierarchical oppression. It is a rip in the democratic fabric, and it’s increasingly the norm.
  • Andersonism holds that we don’t have to give up on market society if we can recognize and correct for its limitations—it may even be our best hope, because it’s friendlier to pluralism than most alternatives are.
  • we must be flexible. We must remain alert. We must solve problems collaboratively, in the moment, using society’s ears and eyes and the best tools that we can find.
  • “You can see that, from about 1950 to 1970, the typical American’s wages kept up with productivity growth,” she said. Then, around 1974, she went on, hourly compensation stagnated. American wages have been effectively flat for the past few decades, with the gains of productivity increasingly going to shareholders and to salaries for big bosses.
  • What changed? Anderson rattled off a constellation of factors, from strengthened intellectual-property law to winnowed antitrust law. Financialization, deregulation. Plummeting taxes on capital alongside rising payroll taxes. Privatization, which exchanged modest public-sector salaries for C.E.O. paydays. She gazed into the audience and blinked. “So now we have to ask: What has been used to justify this rather dramatic shift of labor-share of income?”
  • It was no wonder that industrial-age thinking was riddled with contradictions: it reflected what Anderson called “the plutocratic reversal” of classical liberal ideas. Those perversely reversed ideas about freedom were the ones that found a home in U.S. policy, and, well, here we were.
peterconnelly

Wonders of the universe - 0 views

  •  
    A collection of space-related images and their scientific significance
Javier E

How a dose of MDMA transformed a white supremacist - BBC Future - 0 views

  • February 2020, Harriet de Wit, a professor of psychiatry and behavioural science at the University of Chicago, was running an experiment on whether the drug MDMA increased the pleasantness of social touch in healthy volunteers
  • The latest participant in the double-blind trial, a man named Brendan, had filled out a standard questionnaire at the end. Strangely, at the very bottom of the form, Brendan had written in bold letters: "This experience has helped me sort out a debilitating personal issue. Google my name. I now know what I need to do."
  • They googled Brendan's name, and up popped a disturbing revelation: until just a couple of months before, Brendan had been the leader of the US Midwest faction of Identity Evropa, a notorious white nationalist group rebranded in 2019 as the American Identity Movement. Two months earlier, activists at Chicago Antifascist Action had exposed Brendan's identity, and he had lost his job.
  • ...40 more annotations...
  • "Go ask him what he means by 'I now know what I need to do,'" she instructed Bremmer. "If it's a matter of him picking up an automatic rifle or something, we have to intervene."
  • As he clarified to Bremmer, love is what he had just realised he had to do. "Love is the most important thing," he told the baffled research assistant. "Nothing matters without
  • When de Wit recounted this story to me nearly two years after the fact, she still could hardly believe it. "Isn't that amazing?" she said. "It's what everyone says about this damn drug, that it makes people feel love. To think that a drug could change somebody's beliefs and thoughts without any expectations – it's mind-boggling."
  • Over the past few years, I've been investigating the scientific research and medical potential of MDMA for a book called "I Feel Love: MDMA and the Quest for Connection in a Fractured World". I learnt how this once-vilified drug is now remerging as a therapeutic agent – a role it previously played in the 1970s and 1980s, prior to its criminalisation
  • He attended the notorious "Unite the Right" rally in Charlottesville and quickly rose up the ranks of his organisation, first becoming the coordinator for Illinois and then the entire Midwest. He travelled to Europe and around the US to meet other white nationalist groups, with the ultimate goal of taking the movement mainstream
  • some researchers have begun to wonder if it could be an effective tool for pushing people who are already somehow primed to reconsider their ideology toward a new way of seeing things
  • While MDMA cannot fix societal-level drivers of prejudice and disconnection, on an individual basis it can make a difference. In certain cases, the drug may even be able to help people see through the fog of discrimination and fear that divides so many of us.
  • in December 2021 I paid Brendan a visit
  • What I didn't expect was how ordinary the 31-year-old who answered the door would appear to be: blue plaid button-up shirt, neatly cropped hair, and a friendly smile.
  • Brendan grew up in an affluent Chicago suburb in an Irish Catholic family. He leaned liberal in high school but got sucked into white nationalism at the University of Illinois Urbana-Champaign, where he joined a fraternity mostly composed of conservative Republican men, began reading antisemitic conspiracy books, and fell down a rabbit hole of racist, sexist content online. Brendan was further emboldened by the populist rhetoric of Donald Trump during his presidential campaign. "His speech talking about Mexicans being rapists, the fixation on the border wall and deporting everyone, the Muslim ban – I didn't really get white nationalism until Trump started running for president," Brendan said.
  • If this comes to pass, MDMA – and other psychedelics-assisted therapy – could transform the field of mental health through widespread clinical use in the US and beyond, for addressing trauma and possibly other conditions as well, including substance use disorders, depression and eating disorders.
  • A group of anti-fascist activists published identifying information about him and more than 100 other people in Identity Evropa. He was immediately fired from his job and ostracised by his siblings and friends outside white nationalism.
  • When Brendan saw a Facebook ad in early 2020 for some sort of drug trial at the University of Chicago, he decided to apply just to have something to do and to earn a little money
  • At the time, Brendan was "still in the denial stage" following his identity becoming public, he said. He was racked with regret – not over his bigoted views, which he still held, but over the missteps that had landed him in this predicament.
  • About 30 minutes after taking the pill, he started to feel peculiar. "Wait a second – why am I doing this? Why am I thinking this way?" he began to wonder. "Why did I ever think it was okay to jeopardise relationships with just about everyone in my life?"
  • Just then, Bremmer came to collect Brendan to start the experiment. Brendan slid into an MRI, and Bremmer started tickling his forearm with a brush and asked him to rate how pleasant it felt. "I noticed it was making me happier – the experience of the touch," Brendan recalled. "I started progressively rating it higher and higher." As he relished in the pleasurable feeling, a single, powerful word popped into his mind: connection.
  • It suddenly seemed so obvious: connections with other people were all that mattered. "This is stuff you can't really put into words, but it was so profound," Brendan said. "I conceived of my relationships with other people not as distinct boundaries with distinct entities, but more as we-are-all-on
  • I realised I'd been fixated on stuff that doesn't really matter, and is just so messed up, and that I'd been totally missing the point. I hadn't been soaking up the joy that life has to offer."
  • Brendan hired a diversity, equity, and inclusion consultant to advise him, enrolled in therapy, began meditating, and started working his way through a list of educational books. S still regularly communicates with Brendan and, for his part, thinks that Brendan is serious in his efforts to change
  • "I think he is trying to better himself and work on himself, and I do think that experience with MDMA had an impact on him. It's been a touchstone for growth, and over time, I think, the reflection on that experience has had a greater impact on him than necessarily the experience itself."
  • Brendan is still struggling, though, to make the connections with others that he craves. When I visited him, he'd just spent Thanksgiving alone
  • He also has not completely abandoned his bigoted ideology, and is not sure that will ever be possible. "There are moments when I have racist or antisemitic thoughts, definitely," he said. "But now I can recognise that those kinds of thought patterns are harming me more than anyone else."
  • it's not without precedent. In the 1980s, for example, an acquaintance of early MDMA-assisted therapy practitioner Requa Greer administered the drug to a pilot who had grown up in a racist home and had inherited those views. The pilot had always accepted his bigoted way of thinking as being a normal, accurate reflection of the way things were. MDMA, however, "gave him a clear vision that unexamined racism was both wrong and mean," Greer says
  • Encouraging stories of seemingly spontaneous change appear to be exceptions to the norm, however, and from a neurological point of view, this makes sense
  • Research shows that oxytocin – one of the key hormones that MDMA triggers neurons to release – drives a "tend and defend" response across the animal kingdom. The same oxytocin that causes a mother bear to nurture her newborn, for example, also fuels her rage when she perceives a threat to her cub. In people, oxytocin likewise strengthens caregiving tendencies toward liked members of a person's in-group and strangers perceived to belong to the same group, but it increases hostility toward individuals from disliked groups
  • In a 2010 study published in Science, for example, men who inhaled oxytocin were three times more likely to donate money to members of their team in an economic game, as well as more likely to harshly punish competing players for not donating enough. (Read more: "The surprising downsides of empathy.")
  • According to research published this week in Nature by Johns Hopkins University neuroscientist Gül Dölen, MDMA and other psychedelics – including psilocybin, LSD, ketamine and ibogaine – work therapeutically by reopening a critical period in the brain. Critical periods are finite windows of impressionability that typically occur in childhood, when our brains are more malleable and primed to learn new things
  • Dölen and her colleagues' findings likewise indicate that, without the proper set and setting, MDMA and other psychedelics probably do not reopen critical periods, which means they will not have a spontaneous, revelatory effect for ridding someone of bigoted beliefs.
  • In the West, plenty of members of right-wing authoritarian political movements, including neo-Nazi groups, also have track records of taking MDMA and other psychedelics
  • This suggests, researchers write, that psychedelics are nonspecific, "politically pluripotent" amplifiers of whatever is going on in somebody's head, with no particular directional leaning "on the axes of conservatism-liberalism or authoritarianism-egalitarianism."
  • That said, a growing body of scientific evidence indicates that the human capacity for compassion, kindness, empathy, gratitude, altruism, fairness, trust, and cooperation are core features of our natures
  • As Emory University primatologist Frans de Waal wrote, "Empathy is the one weapon in the human repertoire that can rid us of the curse of xenophobia."
  • Ginsberg also envisions using the drug in workshops aimed at eliminating racism, or as a means of bringing people together from opposite sides of shared cultural histories to help heal intergenerational trauma. "I think all psychedelics have a role to play, but I think MDMA has a particularly key role because you're both expanded and present, heart-open and really able to listen in a new way," Ginsberg says. "That's something really powerful."
  • "If you give MDMA to hard-core haters on each side of an issue, I don't think it'll do a lot of good,"
  • if you start with open-minded people on both sides, then I think it can work. You can improve communications and build empathy between groups, and help people be more capable of analysing the world from a more balanced perspective rather than from fear-based, anxiety-based distrust."
  • In 2021, Ginsberg and Doblin were coauthors on a study investigating the possibility of using ayahuasca – a plant-based psychedelic – in group contexts to bridge divides between Palestinians and Israelis, with positive findings
  • "I kind of have a fantasy that maybe as we get more reacquainted with psychedelics, there could be group-based experiences that build community resiliency and are intentionally oriented toward breaking down barriers between people, having people see things from other perspectives and detribalising our society,
  • "But that's not going to happen on its own. It would have to be intentional, and – if it happens – it would probably take multiple generations."
  • Based on his experience with extremism, Brendan agreed with expert takes that no drug, on its own, will spontaneously change the minds of white supremacists or end political conflict in the US
  • he does think that, with the right framing and mindset, MDMA could be useful for people who are already at least somewhat open to reconsidering their ideologies, just as it was for him. "It helped me see things in a different way that no amount of therapy or antiracist literature ever would have done," he said. "I really think it was a breakthrough experience."
Javier E

Campaigns Mine Personal Lives to Get Out Vote - NYTimes.com - 0 views

  • Strategists affiliated with the Obama and Romney campaigns say they have access to information about the personal lives of voters at a scale never before imagined. And they are using that data to try to influence voting habits — in effect, to train voters to go to the polls through subtle cues, rewards and threats in a manner akin to the marketing efforts of credit card companies and big-box retailers.
  • In the weeks before Election Day, millions of voters will hear from callers with surprisingly detailed knowledge of their lives. These callers — friends of friends or long-lost work colleagues — will identify themselves as volunteers for the campaigns or independent political groups. The callers will be guided by scripts and call lists compiled by people — or computers — with access to details like whether voters may have visited pornography Web sites, have homes in foreclosure, are more prone to drink Michelob Ultra than Corona or have gay friends or enjoy expensive vacations.
  • “You don’t want your analytical efforts to be obvious because voters get creeped out,” said a Romney campaign official who was not authorized to speak to a reporter. “A lot of what we’re doing is behind the scenes.”
  • ...4 more annotations...
  • however, consultants to both campaigns said they had bought demographic data from companies that study details like voters’ shopping histories, gambling tendencies, interest in get-rich-quick schemes, dating preferences and financial problems. The campaigns themselves, according to campaign employees, have examined voters’ online exchanges and social networks to see what they care about and whom they know. They have also authorized tests to see if, say, a phone call from a distant cousin or a new friend would be more likely to prompt the urge to cast a ballot.
  • The campaigns have planted software known as cookies on voters’ computers to see if they frequent evangelical or erotic Web sites for clues to their moral perspectives. Voters who visit religious Web sites might be greeted with religion-friendly messages when they return to mittromney.com or barackobama.com. The campaigns’ consultants have run experiments to determine if embarrassing someone for not voting by sending letters to their neighbors or posting their voting histories online is effective.
  • “I’ve had half-a-dozen conversations with third parties who are wondering if this is the year to start shaming,” said one consultant who works closely with Democratic organizations. “Obama can’t do it. But the ‘super PACs’ are anonymous. They don’t have to put anything on the flier to let the voter know who to blame.”
  • Officials at both campaigns say the most insightful data remains the basics: a voter’s party affiliation, voting history, basic information like age and race, and preferences gleaned from one-on-one conversations with volunteers. But more subtle data mining has helped the Obama campaign learn that their supporters often eat at Red Lobster, shop at Burlington Coat Factory and listen to smooth jazz. Romney backers are more likely to drink Samuel Adams beer, eat at Olive Garden and watch college football.
Javier E

A Nasty New World « The Dish - 0 views

  • Bernard Bailyn The Barbarous Years, which details the “little-remembered” brutality of life in the American colonies during the 17th century:
  • Bailyn has not painted a pretty picture. Little wonder he calls it The Barbarous Years and spares us no details of the terror, desperation, degradation and widespread torture—do you really know what being “flayed alive” means?
  • yet somehow amid the merciless massacres were elements that gave birth to the rudiments of civilization—or in Bailyn’s evocative phrase, the fragile “integument of civility”—that would evolve 100 years later into a virtual Renaissance culture,
  • ...1 more annotation...
  • It’s a grand drama in which the glimmers of enlightenment barely survive the savagery, what Yeats called “the blood-dimmed tide,” the brutal establishment of slavery, the race wars with the original inhabitants that Bailyn is not afraid to call “genocidal,” the full, horrifying details of which have virtually been erased.
Javier E

You Won't Stay the Same, Study Finds - NYTimes.com - 0 views

  • When we remember our past selves, they seem quite different. We know how much our personalities and tastes have changed over the years.
  • when we look ahead, somehow we expect ourselves to stay the same, a team of psychologists said Thursday, describing research they conducted of people’s self-perceptions.
  • They called this phenomenon the “end of history illusion,” in which people tend to “underestimate how much they will change in the future.” According to their research, which involved more than 19,000 people ages 18 to 68, the illusion persists from teenage years into retirement
  • ...5 more annotations...
  • At every age we think we’re having the last laugh, and at every age we’re wrong.”
  • the discrepancy did not seem to be because of faulty memories, because the personality changes recalled by people jibed quite well with independent research charting how personality traits shift with age. People seemed to be much better at recalling their former selves than at imagining how much they would change in the future.
  • a few theories, starting with the well-documented tendency of people to overestimate their own wonderfulness. “Believing that we just reached the peak of our personal evolution makes us feel good,”
  • Or maybe the explanation has more to do with mental energy: predicting the future requires more work than simply recalling the past. “People may confuse the difficulty of imagining personal change with the unlikelihood of change itself,”
  • “The end-of-history effect may represent a failure in personal imagination,” said Dan P. McAdams, a psychologist at Northwestern who has done separate research into the stories people construct about their past and future lives. He has often heard people tell complex, dynamic stories about the past but then make vague, prosaic projections of a future in which things stay pretty much the same.
Javier E

The Atheist's Belief In Medicine « The Dish - 1 views

  • Hitchens’s beliefs about his advanced cancer and its treatment were, for a man whose fame rested on his scepticism, uncharacteristically optimistic. I hesitate to use the word delusional, as he admitted that he would be very lucky to survive, but he clearly steadfastly hoped, right to the end, that his particular case of advanced cancer might lie on the sparsely populated right side of the bell-shaped curve of outcome statistics.
  • I wonder if all that medicine – which was, in fact, a form of poison – was worth it. David got ten more years, and two young children. But he also endured a disfiguring, disabling, brutal physical battering from the surgeries and chemo-sessions that tackling a tough brain tumor allow for. I say “allow for” because “required” is not the right word. What the chemo did to Christopher was beyond description – and what’s left of your body, even if the chemo works, can be extremely vulnerable to infections and diseases that can be worse than the cancer.
  • It seems odder to me for Christians to be as exercized by life-extension as the atheist. Put that down to the strange extremism of Ratzinger’s innovations on the question of “life”.
  • ...6 more annotations...
  • No one should seek to die or give in to a disease they can legitimately fight. God knows how many pills I take a day to keep the virus – and all its and their side-effects at bay. But I get to live healthily and meaningfully. The way some elaborate and cutting edge treatments all but kill the patient in order to save her troubles me. It’s a loss of perspective as well as immensely expensive for the entire system.
  • our culture’s gradual alienation from the fact of our deaths – our distancing ourselves even from the old and infirm in ways previous cultures didn’t and couldn’t – is not, in my view a healthy thing.
  • these sophisticated treatments are taking healthcare money away from the young, taking up more and more of our collective healthcare resources, and extending lives only be perpetuating continuous agony and nausea and pain for the patient and devastating consequences for families and friends.
  • We will all die. We should not seek it. But we should not flee from it for ever.
  • at some point what seems to me to matter more is not the length of our lives but the content of them and the manner of our deaths.
  • At some point, medicine is a function of a social disease of modernity: the flight from our own mortality. But fleeing it does not defuse it. Only facing it does.
Sean Kirkpatrick

North Korea conducts third Nuclear test - 0 views

  •  
    As i was reading the news journal, this article stuck out to me as I wonder what type of threat North Korea is to our safety in the united states. Is the North Korean leader trying to prove a point? What is this purpose? Also- I observed a lot how they talked about a serious advancement in technology in terms of nuclear weapons in developing nations. What does a nuclear weapon threaten?
Emily Horwitz

Nature Has A Formula That Tells Us When It's Time To Die : Krulwich Wonders... : NPR - 1 views

  • Every living thing is a pulse. We quicken, then we fade. There is a deep beauty in this, but deeper down, inside every plant, every leaf, inside every living thing (us included) sits a secret.
  • Everything alive will eventually die, we know that, but now we can read the pattern and see death coming. We have recently learned its logic, which "You can put into mathematics," says physicist Geoffrey West. It shows up with "extraordinary regularity," not just in plants, but in all animals, from slugs to giraffes. Death, it seems, is intimately related to size.
  • Life is short for small creatures, longer in big ones.
  • ...5 more annotations...
  • A 2007 paper checked 700 different kinds of plants, and almost every time they applied the formula, it correctly predicted lifespan. "This is universal. It cuts across the design of organisms," West says. "It applies to me, all mammals, and the trees sitting out there, even though we're completely different designs."
  • The formula is a simple quarter-power exercise: You take the mass of a plant or an animal, and its metabolic rate is equal to its mass taken to the three-fourths power.
  • It's hard to believe that creatures as different as jellyfish and cheetahs, daisies and bats, are governed by the same mathematical logic, but size seems to predict lifespan.
  • It tells animals for example, that there's a universal limit to life, that though they come in different sizes, they have roughly a billion and a half heart beats; elephant hearts beat slowly, hummingbird hearts beat fast, but when your count is up, you are over.
  • In any big creature, animal or plant, there are so many more pathways, moving parts, so much more work to do, the big guys could wear out very quickly. So Geoffrey West and his colleagues found that nature gives larger creatures a gift: more efficient cells. Literally.
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
  • ...6 more annotations...
  • 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.
Javier E

The End of Courtship? - NYTimes.com - 0 views

  • “The word ‘date’ should almost be stricken from the dictionary,” Ms. Silver said. “Dating culture has evolved to a cycle of text messages, each one requiring the code-breaking skills of a cold war spy to interpret.”
  • Raised in the age of so-called “hookup culture,” millennials — who are reaching an age where they are starting to think about settling down — are subverting the rules of courtship.
  • Instead of dinner-and-a-movie, which seems as obsolete as a rotary phone, they rendezvous over phone texts, Facebook posts, instant messages and other “non-dates” that are leaving a generation confused about how to land a boyfriend or girlfriend.
  • ...13 more annotations...
  • Blame the much-documented rise of the “hookup culture” among young people, characterized by spontaneous, commitment-free (and often, alcohol-fueled) romantic flings. Many students today have never been on a traditional date,
  • Hookups may be fine for college students, but what about after, when they start to build an adult life? The problem is that “young people today don’t know how to get out of hookup culture,”
  • In interviews with students, many graduating seniors did not know the first thing about the basic mechanics of a traditional date. “They’re wondering, ‘If you like someone, how would you walk up to them? What would you say? What words would you use?’ ”
  • Traditional courtship — picking up the telephone and asking someone on a date — required courage, strategic planning and a considerable investment of ego (by telephone, rejection stings). Not so with texting, e-mail, Twitter or other forms of “asynchronous communication,” as techies call it. In the context of dating, it removes much of the need for charm; it’s more like dropping a line in the water and hoping for a nibble.
  • Online dating services, which have gained mainstream acceptance, reinforce the hyper-casual approach by greatly expanding the number of potential dates. Faced with a never-ending stream of singles to choose from, many feel a sense of “FOMO” (fear of missing out), so they opt for a speed-dating approach — cycle through lots of suitors quickly.
  • “I’ve seen men put more effort into finding a movie to watch on Netflix Instant than composing a coherent message to ask a woman out,” said Anna Goldfarb, 34, an author and blogger in Moorestown, N.J. A typical, annoying query is the last-minute: “Is anything fun going on tonight?” More annoying still are the men who simply ping, “Hey” or “ ’sup.”
  • The mass-mailer approach necessitates “cost-cutting, going to bars, meeting for coffee the first time,” he added, “because you only want to invest in a mate you’re going to get more out of.”
  • in  a world where “courtship” is quickly being redefined, women must recognize a flirtatious exchange of tweets, or a lingering glance at a company softball game, as legitimate opportunities for romance, too.
  • THERE’S another reason Web-enabled singles are rendering traditional dates obsolete. If the purpose of the first date was to learn about someone’s background, education, politics and cultural tastes, Google and Facebook have taken care of that.
  • Dodgy economic prospects facing millennials also help torpedo the old, formal dating rituals. Faced with a lingering recession, a stagnant job market, and mountains of student debt, many young people — particularly victims of the “mancession” — simply cannot afford to invest a fancy dinner or show in someone they may or may not click with.
  • “Maybe there’s still a sense of a man taking care of a woman, but our ideology is aligning with the reality of our finances,” Ms. Rosin said. As a man, you might “convince yourself that dating is passé, a relic of a paternalistic era, because you can’t afford to take a woman to a restaurant.”
  • “A lot of men in their 20s are reluctant to take the girl to the French restaurant, or buy them jewelry, because those steps tend to lead to ‘eventually, we’re going to get married,’ ” Mr. Edness, 27, said. In a tight economy, where everyone is grinding away to build a career, most men cannot fathom supporting a family until at least 30 or 35, he said.
  • Even in an era of ingrained ambivalence about gender roles, however, some women keep the old dating traditions alive by refusing to accept anything less. Cheryl Yeoh, a tech entrepreneur in San Francisco, said that she has been on many formal dates of late — plays, fancy restaurants. One suitor even presented her with red roses. For her, the old traditions are alive simply because she refuses to put up with anything less. She generally refuses to go on any date that is not set up a week in advance, involving a degree of forethought. “If he really wants you,” Ms. Yeoh, 29, said, “he has to put in some effort.”
Javier E

Disruptions: Medicine That Monitors You - NYTimes.com - 0 views

  • researchers and some start-ups are already preparing the next, even more intrusive wave of computing: ingestible computers and minuscule sensors stuffed inside pills.
  • some people on the cutting edge are already swallowing them to monitor a range of health data and wirelessly share this information with a doctor
  • does not need a battery. Instead, the body is the power source. Just as a potato can power a light bulb, Proteus has added magnesium and copper on each side of its tiny sensor, which generates just enough electricity from stomach acids.
  • ...6 more annotations...
  • People with heart failure-related difficulties could monitor blood flow and body temperature; those with central nervous system issues, including schizophrenia and Alzheimer’s disease, could take the pills to monitor vital signs in real time.
  • Future generations of these pills could even be convenience tools.
  • Once that pill is in your body, you could pick up your smartphone and not have to type in a password. Instead, you are the password. Sit in the car and it will start. Touch the handle to your home door and it will automatically unlock. “Essentially, your entire body becomes your authentication token,
  • “The wonderful is that there are a great number of things you want to know about yourself on a continual basis, especially if you’re diabetic or suffer from another disease. The terrible is that health insurance companies could know about the inner workings of your body.”
  • And the implications of a tiny computer inside your body being hacked? Let’s say they are troubling.
  • After it has done its job, flowing down around the stomach and through the intestinal tract, what happens next?“It passes naturally through the body in about 24 hours,” Ms. Carbonelli said, but since each pill costs $46, “some people choose to recover and recycle it.”
nataliedepaulo1

USA TODAY: Latest World and US News - USATODAY.com - 0 views

  • To understand Obama's legacy, walk in his shoes on the day it all began
  • WASHINGTON — We try to assess Barack Obama’s legacy by squinting into the murky future — debating the durability of his policies and programs, wondering what the new president will do to them.
  • But when we measure the 44th president’s accomplishments, do we recall where and when he started? Remember what the nation and world were like the day he took office? Imagine what might have been without him?
nataliedepaulo1

Trump's Anti-Science Campaign - The New Yorker - 0 views

  • Over the past few months, we’ve seen Donald Trump lower, again and again, the bar for political discourse. All the while, though, he’s been lowering the scientific bar, too. In May, for instance, while speaking to an audience of West Virginia coal miners, Trump complained that regulations designed to protect the ozone layer had compromised the quality of his hair spray. Those regulations, he continued, were misguided, because hair spray is used mainly indoors, and so can have no effect on the atmosphere outside. No wonder Hillary Clinton felt the need to include, in her nomination speech, the phrase “I believe in science.”
  • The positions taken by Trump and the Republicans have consequences beyond science itself. Essentially, they are betting that, for a significant portion of the country, empirical reality doesn’t matter; they are also signalling that empirical reasoning won’t be the basis of their public policy. Today, of course, we face global challenges such as climate change, which are more urgent than any we have ever confronted. These challenges require a sober assessment of reality. When science is distorted on the campaign trail, it may produce applause lines. But if those distortions lead to bad public policy, the quality of people’s lives will suffer.
Emily Freilich

The Man Who Would Teach Machines to Think - James Somers - The Atlantic - 1 views

  • Douglas Hofstadter, the Pulitzer Prize–winning author of Gödel, Escher, Bach, thinks we've lost sight of what artificial intelligence really means. His stubborn quest to replicate the human mind.
  • “If somebody meant by artificial intelligence the attempt to understand the mind, or to create something human-like, they might say—maybe they wouldn’t go this far—but they might say this is some of the only good work that’s ever been done
  • Their operating premise is simple: the mind is a very unusual piece of software, and the best way to understand how a piece of software works is to write it yourself.
  • ...43 more annotations...
  • “It depends on what you mean by artificial intelligence.”
  • Computers are flexible enough to model the strange evolved convolutions of our thought, and yet responsive only to precise instructions. So if the endeavor succeeds, it will be a double victory: we will finally come to know the exact mechanics of our selves—and we’ll have made intelligent machines.
  • Ever since he was about 14, when he found out that his youngest sister, Molly, couldn’t understand language, because she “had something deeply wrong with her brain” (her neurological condition probably dated from birth, and was never diagnosed), he had been quietly obsessed by the relation of mind to matter.
  • How could consciousness be physical? How could a few pounds of gray gelatin give rise to our very thoughts and selves?
  • Consciousness, Hofstadter wanted to say, emerged via just the same kind of “level-crossing feedback loop.”
  • In 1931, the Austrian-born logician Kurt Gödel had famously shown how a mathematical system could make statements not just about numbers but about the system itself.
  • But then AI changed, and Hofstadter didn’t change with it, and for that he all but disappeared.
  • By the early 1980s, the pressure was great enough that AI, which had begun as an endeavor to answer yes to Alan Turing’s famous question, “Can machines think?,” started to mature—or mutate, depending on your point of view—into a subfield of software engineering, driven by applications.
  • Take Deep Blue, the IBM supercomputer that bested the chess grandmaster Garry Kasparov. Deep Blue won by brute force.
  • Hofstadter wanted to ask: Why conquer a task if there’s no insight to be had from the victory? “Okay,” he says, “Deep Blue plays very good chess—so what? Does that tell you something about how we play chess? No. Does it tell you about how Kasparov envisions, understands a chessboard?”
  • AI started working when it ditched humans as a model, because it ditched them. That’s the thrust of the analogy: Airplanes don’t flap their wings; why should computers think?
  • It’s a compelling point. But it loses some bite when you consider what we want: a Google that knows, in the way a human would know, what you really mean when you search for something
  • Cognition is recognition,” he likes to say. He describes “seeing as” as the essential cognitive act: you see some lines a
  • How do you make a search engine that understands if you don’t know how you understand?
  • s “an A,” you see a hunk of wood as “a table,” you see a meeting as “an emperor-has-no-clothes situation” and a friend’s pouting as “sour grapes”
  • That’s what it means to understand. But how does understanding work?
  • analogy is “the fuel and fire of thinking,” the bread and butter of our daily mental lives.
  • there’s an analogy, a mental leap so stunningly complex that it’s a computational miracle: somehow your brain is able to strip any remark of the irrelevant surface details and extract its gist, its “skeletal essence,” and retrieve, from your own repertoire of ideas and experiences, the story or remark that best relates.
  • in Hofstadter’s telling, the story goes like this: when everybody else in AI started building products, he and his team, as his friend, the philosopher Daniel Dennett, wrote, “patiently, systematically, brilliantly,” way out of the light of day, chipped away at the real problem. “Very few people are interested in how human intelligence works,”
  • For more than 30 years, Hofstadter has worked as a professor at Indiana University at Bloomington
  • The quick unconscious chaos of a mind can be slowed down on the computer, or rewound, paused, even edited
  • project out of IBM called Candide. The idea behind Candide, a machine-translation system, was to start by admitting that the rules-based approach requires too deep an understanding of how language is produced; how semantics, syntax, and morphology work; and how words commingle in sentences and combine into paragraphs—to say nothing of understanding the ideas for which those words are merely conduits.
  • , Hofstadter directs the Fluid Analogies Research Group, affectionately known as FARG.
  • Parts of a program can be selectively isolated to see how it functions without them; parameters can be changed to see how performance improves or degrades. When the computer surprises you—whether by being especially creative or especially dim-witted—you can see exactly why.
  • When you read Fluid Concepts and Creative Analogies: Computer Models of the Fundamental Mechanisms of Thought, which describes in detail this architecture and the logic and mechanics of the programs that use it, you wonder whether maybe Hofstadter got famous for the wrong book.
  • ut very few people, even admirers of GEB, know about the book or the programs it describes. And maybe that’s because FARG’s programs are almost ostentatiously impractical. Because they operate in tiny, seemingly childish “microdomains.” Because there is no task they perform better than a human.
  • “The entire effort of artificial intelligence is essentially a fight against computers’ rigidity.”
  • “Nobody is a very reliable guide concerning activities in their mind that are, by definition, subconscious,” he once wrote. “This is what makes vast collections of errors so important. In an isolated error, the mechanisms involved yield only slight traces of themselves; however, in a large collection, vast numbers of such slight traces exist, collectively adding up to strong evidence for (and against) particular mechanisms.
  • So IBM threw that approach out the window. What the developers did instead was brilliant, but so straightforward,
  • The technique is called “machine learning.” The goal is to make a device that takes an English sentence as input and spits out a French sentence
  • What you do is feed the machine English sentences whose French translations you already know. (Candide, for example, used 2.2 million pairs of sentences, mostly from the bilingual proceedings of Canadian parliamentary debates.)
  • By repeating this process with millions of pairs of sentences, you will gradually calibrate your machine, to the point where you’ll be able to enter a sentence whose translation you don’t know and get a reasonable resul
  • Google Translate team can be made up of people who don’t speak most of the languages their application translates. “It’s a bang-for-your-buck argument,” Estelle says. “You probably want to hire more engineers instead” of native speakers.
  • But the need to serve 1 billion customers has a way of forcing the company to trade understanding for expediency. You don’t have to push Google Translate very far to see the compromises its developers have made for coverage, and speed, and ease of engineering. Although Google Translate captures, in its way, the products of human intelligence, it isn’t intelligent itself.
  • “Did we sit down when we built Watson and try to model human cognition?” Dave Ferrucci, who led the Watson team at IBM, pauses for emphasis. “Absolutely not. We just tried to create a machine that could win at Jeopardy.”
  • For Ferrucci, the definition of intelligence is simple: it’s what a program can do. Deep Blue was intelligent because it could beat Garry Kasparov at chess. Watson was intelligent because it could beat Ken Jennings at Jeopardy.
  • “There’s a limited number of things you can do as an individual, and I think when you dedicate your life to something, you’ve got to ask yourself the question: To what end? And I think at some point I asked myself that question, and what it came out to was, I’m fascinated by how the human mind works, it would be fantastic to understand cognition, I love to read books on it, I love to get a grip on it”—he called Hofstadter’s work inspiring—“but where am I going to go with it? Really what I want to do is build computer systems that do something.
  • Peter Norvig, one of Google’s directors of research, echoes Ferrucci almost exactly. “I thought he was tackling a really hard problem,” he told me about Hofstadter’s work. “And I guess I wanted to do an easier problem.”
  • Of course, the folly of being above the fray is that you’re also not a part of it
  • As our machines get faster and ingest more data, we allow ourselves to be dumber. Instead of wrestling with our hardest problems in earnest, we can just plug in billions of examples of them.
  • Hofstadter hasn’t been to an artificial-intelligence conference in 30 years. “There’s no communication between me and these people,” he says of his AI peers. “None. Zero. I don’t want to talk to colleagues that I find very, very intransigent and hard to convince of anything
  • Everything from plate tectonics to evolution—all those ideas, someone had to fight for them, because people didn’t agree with those ideas.
  • Academia is not an environment where you just sit in your bath and have ideas and expect everyone to run around getting excited. It’s possible that in 50 years’ time we’ll say, ‘We really should have listened more to Doug Hofstadter.’ But it’s incumbent on every scientist to at least think about what is needed to get people to understand the ideas.”
‹ Previous 21 - 40 of 216 Next › Last »
Showing 20 items per page