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ilanaprincilus06

Pandemic Fuels Record Overdose Deaths : Coronavirus Updates : NPR - 0 views

www.npr.org/...c-fuels-record-overdose-deaths

addiction drugs Covid-19

shared by ilanaprincilus06 on 16 Jan 21 - No Cached
  • the nation faces a grim milestone of having a record number of overdose deaths in 2020.
  • for many people, the pandemic has amplified mental health and financial issues.
  • social isolation has also increased the risk of dying from an overdose.
  • ...5 more annotations...
  • addiction is a disease of despair.
  • staying in contact with someone who has a substance use disorder is so important during this time, even if you're angry, or you think they're in remission.
  • "Now is not the time for what we used to call tough love,"
  • "A lot of times people going through substance use disorders can feel like they are being treated paternalistically."
  • The American Society of Addiction Medicine and Shatterproof have developed a tool to recommend a treatment type to begin access to professional resources for people struggling with addiction.
ilanaprincilus06

What Gen Z Latino Voters Want America To Know : Code Switch : NPR - 1 views

www.npr.org/...the-latinx-vote-comes-of-age

Latino election politics

shared by ilanaprincilus06 on 14 Jan 21 - No Cached
  • Latinx voters have seldom been taken seriously by electoral politics.
  • In August, two thirds of Latino voters polled by Latino Decisions said they had not been contacted by either Republicans or Democrats ahead of the 2020 election.
  • For the first time, they are projected to be the second-largest voting demographic, trailing only behind non-Hispanic white people.
  • ...8 more annotations...
  • I'm faced with reading the news about another Black person being killed, just because of their skin color, or another trans woman being killed because of their identity. So, I'm taking this fear, and I'm taking these emotions and I'm stepping up."
  • How did the system become so messed up that the people haven't been represented?
  • And according to historian Geraldo Cadava, there are a million more eligible Latino voters this election cycle than there were in 2016.
  • "I think people are doing a terrible job of getting young people to vote, because they are trying to fit us in their system that is inherently against a radical teenager's thought.
  • people are like, 'Why aren't young people voting?' It's because politics is terrible in the U.S.!
  • Not being a very politically active person isn't really an excuse to turn a blind eye to what's happening now."
  • "Sometimes I just feel like they are aware that we are important, but at the end of the day we are not going to get the respect that we deserve.
  • After the elections, they are just going to portray us with stereotypes, and they are just going to forget about writing stories that actually reflect who we are.
jmfinizio

Wuhan: Two WHO team members blocked from entering China over failed coronavirus antibody test - CNN - 0 views

www.cnn.com/...index.html

china covid19 cnn

shared by jmfinizio on 14 Jan 21 - No Cached
  • Two members of a World Health Organization (WHO) team investigating the origins of the coronavirus pandemic have been blocked from flying to China after failing a coronavirus antibody test.
  • IgM antibodies are among the earliest potential signs of a coronavirus infection,
  • False positives are also possible with such tests.
  • ...9 more annotations...
  • Since November 2020, travelers flying into China have to show neg
  • had previously been tested and found negative for coronavirus multiple times,
  • "I have been in contact with senior Chinese officials and I have once again made clear that the mission is a priority for WHO and the international team."
  • nothing is off limits
  • "We really need to have patience and not judge. It's meticulous work, it will take time,
  • the US would terminate its relationship with WHO,
  • "the investigation itself appears to be inconsistent" with its mandate.
  • As countries around the world struggle with new infection surges and outbreaks, China appears to be rebounding.
  • "more and more research suggests that the pandemic was likely to have been caused by separate outbreaks in multiple places in the world."
ilanaprincilus06

Indonesian Boeing 737-500 With 62 On Board Goes Missing Minutes After Takeoff : NPR - 1 views

www.npr.org/...-missing-minutes-after-takeoff

Indonesia

shared by ilanaprincilus06 on 14 Jan 21 - No Cached
  • An Indonesian passenger plane carrying 62 people lost contact with air traffic controllers shortly after takeoff from the nation's capital of Jakarta on Saturday, according to state transportation officials.
  • About four minutes after takeoff, the plane lost more than 10,000 feet of altitude in less than a minute,
  • Sriwijaya Air is the third-largest airline in Indonesia, and since its launch in 2003 the carrier has never had a fatal crash involving a passenger.
  • ...3 more annotations...
  • In October 2018, Indonesia witnessed one of the worst air tragedies in its history when Lion Air Flight 610 plunged into the Java Sea shortly after takeoff from Jakarta, killing all 189 people on board.
  • The accident was the first of two crashes involving Boeing's 737 Max jetliner — a different model Boeing than was in use for Sriwijaya Air Flight 182.
  • On Thursday, Boeing agreed to pay $2.5 billion to settle criminal charges that it repeatedly concealed and lied engineering problems that contributed to the 737 Max crashes.
Javier E

MacIntyre | Internet Encyclopedia of Philosophy - 0 views

www.iep.utm.edu/mac-over

rationality morality relativism perspectivism science community historicism tradition modernity Enlightenment Thomism aristotle

shared by Javier E on 24 Dec 19 - No Cached
  • For MacIntyre, “rationality” comprises all the intellectual resources, both formal and substantive, that we use to judge truth and falsity in propositions, and to determine choice-worthiness in courses of action
  • Rationality in this sense is not universal; it differs from community to community and from person to person, and may both develop and regress over the course of a person’s life or a community’s history.
  • So rationality itself, whether theoretical or practical, is a concept with a history: indeed, since there are also a diversity of traditions of enquiry, with histories, there are, so it will turn out, rationalities rather than rationality, just as it will also turn out that there are justices rather than justice
  • ...164 more annotations...
  • Rationality is the collection of theories, beliefs, principles, and facts that the human subject uses to judge the world, and a person’s rationality is, to a large extent, the product of that person’s education and moral formation.
  • To the extent that a person accepts what is handed down from the moral and intellectual traditions of her or his community in learning to judge truth and falsity, good and evil, that person’s rationality is “tradition-constituted.” Tradition-constituted rationality provides the schemata by which we interpret, understand, and judge the world we live in
  • The apparent problem of relativism in MacIntyre’s theory of rationality is much like the problem of relativism in the philosophy of science. Scientific claims develop within larger theoretical frameworks, so that the apparent truth of a scientific claim depends on one’s judgment of the larger framework. The resolution of the problem of relativism therefore appears to hang on the possibility of judging frameworks or rationalities, or judging between frameworks or rationalities from a position that does not presuppose the truth of the framework or rationality, but no such theoretical standpoint is humanly possible.
  • MacIntyre finds that the world itself provides the criterion for the testing of rationalities, and he finds that there is no criterion except the world itself that can stand as the measure of the truth of any philosophical theory.
  • MacIntyre’s philosophy is indebted to the philosophy of science, which recognizes the historicism of scientific enquiry even as it seeks a truthful understanding of the world. MacIntyre’s philosophy does not offer a priori certainty about any theory or principle; it examines the ways in which reflection upon experience supports, challenges, or falsifies theories that have appeared to be the best theories so far to the people who have accepted them so far. MacIntyre’s ideal enquirers remain Hamlets, not Emmas.
  • history shows us that individuals, communities, and even whole nations may commit themselves militantly over long periods of their histories to doctrines that their ideological adversaries find irrational. This qualified relativism of appearances has troublesome implications for anyone who believes that philosophical enquiry can easily provide certain knowledge of the world
  • According to MacIntyre, theories govern the ways that we interpret the world and no theory is ever more than “the best standards so far” (3RV, p. 65). Our theories always remain open to improvement, and when our theories change, the appearances of our world—the apparent truths of claims judged within those theoretical frameworks—change with them.
  • From the subjective standpoint of the human enquirer, MacIntyre finds that theories, concepts, and facts all have histories, and they are all liable to change—for better or for worse.
  • MacIntyre holds that the rationality of individuals is not only tradition-constituted, it is also tradition constitutive, as individuals make their own contributions to their own rationality, and to the rationalities of their communities. Rationality is not fixed, within either the history of a community or the life of a person
  • The modern account of first principles justifies an approach to philosophy that rejects tradition. The modern liberal individualist approach is anti-traditional. It denies that our understanding is tradition-constituted and it denies that different cultures may differ in their standards of rationality and justice:
  • Modernity does not see tradition as the key that unlocks moral and political understanding, but as a superfluous accumulation of opinions that tend to prejudice moral and political reasoning.
  • Although modernity rejects tradition as a method of moral and political enquiry, MacIntyre finds that it nevertheless bears all the characteristics of a moral and political tradition.
  • If historical narratives are only projections of the interests of historians, then it is difficult to see how this historical narrative can claim to be truthful
  • For these post-modern theorists, “if the Enlightenment conceptions of truth and rationality cannot be sustained,” either relativism or perspectivism “is the only possible alternative” (p. 353). MacIntyre rejects both challenges by developing his theory of tradition-constituted and tradition-constitutive rationality on pp. 354-369
  • How, then, is one to settle challenges between two traditions? It depends on whether the adherents of either take the challenges of the other tradition seriously. It depends on whether the adherents of either tradition, on seeing a failure in their own tradition are willing to consider an answer offered by their rival (p. 355)
  • how a person with no traditional affiliation is to deal with the conflicting claims of rival traditions: “The initial answer is: that will depend upon who you are and how you understand yourself. This is not the kind of answer which we have been educated to expect in philosophy”
  • MacIntyre focuses the critique of modernity on the question of rational justification. Modern epistemology stands or falls on the possibility of Cartesian epistemological first principles. MacIntyre’s history exposes that notion of first principle as a fiction, and at the same time demonstrates that rational enquiry advances (or declines) only through tradition
  • MacIntyre cites Foucault’s 1966 book, Les Mots et les choses (The Order of Things, 1970) as an example of the self-subverting character of Genealogical enquiry
  • Foucault’s book reduces history to a procession of “incommensurable ordered schemes of classification and representation” none of which has any greater claim to truth than any other, yet this book “is itself organized as a scheme of classification and representation.”
  • From MacIntyre’s perspective, there is no question of deciding whether or not to work within a tradition; everyone who struggles with practical, moral, and political questions simply does. “There is no standing ground, no place for enquiry . . . apart from that which is provided by some particular tradition or other”
  • Three Rival Versions of Moral Enquiry (1990). The central idea of the Gifford Lectures is that philosophers make progress by addressing the shortcomings of traditional narratives about the world, shortcomings that become visible either through the failure of traditional narratives to make sense of experience, or through the introduction of contradictory narratives that prove impossible to dismiss
  • MacIntyre compares three traditions exemplified by three literary works published near the end of Adam Gifford’s life (1820–1887)
  • The Ninth Edition of the Encyclopaedia Britannica (1875–1889) represents the modern tradition of trying to understand the world objectively without the influence of tradition.
  • The Genealogy of Morals (1887), by Friedrich Nietzsche embodies the post-modern tradition of interpreting all traditions as arbitrary impositions of power.
  • The encyclical letter Aeterni Patris (1879) of Pope Leo XIII exemplifies the approach of acknowledging one’s predecessors within one’s own tradition of enquiry and working to advance or improve that tradition in the pursuit of objective truth. 
  • Of the three versions of moral enquiry treated in 3RV, only tradition, exemplified in 3RV by the Aristotelian, Thomistic tradition, understands itself as a tradition that looks backward to predecessors in order to understand present questions and move forward
  • Encyclopaedia obscures the role of tradition by presenting the most current conclusions and convictions of a tradition as if they had no history, and as if they represented the final discovery of unalterable truth
  • Encyclopaedists focus on the present and ignore the past.
  • Genealogists, on the other hand, focus on the past in order to undermine the claims of the present.
  • In short, Genealogy denies the teleology of human enquiry by denying (1) that historical enquiry has been fruitful, (2) that the enquiring person has a real identity, and (3) that enquiry has a real goal. MacIntyre finds this mode of enquiry incoherent.
  • Genealogy is self-deceiving insofar as it ignores the traditional and teleological character of its enquiry.
  • Genealogical moral enquiry must make similar exceptions to its treatments of the unity of the enquiring subject and the teleology of moral enquiry; thus “it seems to be the case that the intelligibility of genealogy requires beliefs and allegiances of a kind precluded by the genealogical stance” (3RV, p. 54-55)
  • MacIntyre uses Thomism because it applies the traditional mode of enquiry in a self-conscious manner. Thomistic students learn the work of philosophical enquiry as apprentices in a craft (3RV, p. 61), and maintain the principles of the tradition in their work to extend the understanding of the tradition, even as they remain open to the criticism of those principles.
  • 3RV uses Thomism as its example of tradition, but this use should not suggest that MacIntyre identifies “tradition” with Thomism or Thomism-as-a-name-for-the-Western-tradition. As noted above, WJWR distinguished four traditions of enquiry within the Western European world alone
  • MacIntyre’s emphasis on the temporality of rationality in traditional enquiry makes tradition incompatible with the epistemological projects of modern philosophy
  • Tradition is not merely conservative; it remains open to improvement,
  • Tradition differs from both encyclopaedia and genealogy in the way it understands the place of its theories in the history of human enquiry. The adherent of a tradition must understand that “the rationality of a craft is justified by its history so far,” thus it “is inseparable from the tradition through which it was achieved”
  • MacIntyre uses Thomas Aquinas to illustrate the revolutionary potential of traditional enquiry. Thomas was educated in Augustinian theology and Aristotelian philosophy, and through this education he began to see not only the contradictions between the two traditions, but also the strengths and weaknesses that each tradition revealed in the other. His education also helped him to discover a host of questions and problems that had to be answered and solved. Many of Thomas Aquinas’ responses to these concerns took the form of disputed questions. “Yet to each question the answer produced by Aquinas as a conclusion is no more than and, given Aquinas’s method, cannot but be no more than, the best answer reached so far. And hence derives the essential incompleteness”
  • argue that the virtues are essential to the practice of independent practical reason. The book is relentlessly practical; its arguments appeal only to experience and to purposes, and to the logic of practical reasoning.
  • Like other intelligent animals, human beings enter life vulnerable, weak, untrained, and unknowing, and face the likelihood of infirmity in sickness and in old age. Like other social animals, humans flourish in groups. We learn to regulate our passions, and to act effectively alone and in concert with others through an education provided within a community. MacIntyre’s position allows him to look to the animal world to find analogies to the role of social relationships in the moral formation of human beings
  • The task for the human child is to make “the transition from the infantile exercise of animal intelligence to the exercise of independent practical reasoning” (DRA, p. 87). For a child to make this transition is “to redirect and transform her or his desires, and subsequently to direct them consistently towards the goods of different stages of her or his life” (DRA, p. 87). The development of independent practical reason in the human agent requires the moral virtues in at least three ways.
  • DRA presents moral knowledge as a “knowing how,” rather than as a “knowing that.” Knowledge of moral rules is not sufficient for a moral life; prudence is required to enable the agent to apply the rules well.
  • “Knowing how to act virtuously always involves more than rule-following” (DRA, p. 93). The prudent person can judge what must be done in the absence of a rule and can also judge when general norms cannot be applied to particular cases.
  • Flourishing as an independent practical reasoner requires the virtues in a second way, simply because sometimes we need our friends to tell us who we really are. Independent practical reasoning also requires self-knowledge, but self-knowledge is impossible without the input of others whose judgment provides a reliable touchstone to test our beliefs about ourselves. Self-knowledge therefore requires the virtues that enable an agent to sustain formative relationships and to accept the criticism of trusted friends
  • Human flourishing requires the virtues in a third way, by making it possible to participate in social and political action. They enable us to “protect ourselves and others against neglect, defective sympathies, stupidity, acquisitiveness, and malice” (DRA, p. 98) by enabling us to form and sustain social relationships through which we may care for one another in our infirmities, and pursue common goods with and for the other members of our societies.
  • MacIntyre argues that it is impossible to find an external standpoint, because rational enquiry is an essentially social work (DRA, p. 156-7). Because it is social, shared rational enquiry requires moral commitment to, and practice of, the virtues to prevent the more complacent members of communities from closing off critical reflection upon “shared politically effective beliefs and concepts”
  • MacIntyre finds himself compelled to answer what may be called the question of moral provincialism: If one is to seek the truth about morality and justice, it seems necessary to “find a standpoint that is sufficiently external to the evaluative attitudes and practices that are to be put to the question.” If it is impossible for the agent to take such an external standpoint, if the agent’s commitments preclude radical criticism of the virtues of the community, does that leave the agent “a prisoner of shared prejudices” (DRA, p. 154)?
  • The book moves from MacIntyre’s assessment of human needs for the virtues to the political implications of that assessment. Social and political institutions that form and enable independent practical reasoning must “satisfy three conditions.” (1) They must enable their members to participate in shared deliberations about the communities’ actions. (2) They must establish norms of justice “consistent with exercise of” the virtue of justice. (3) They must enable the strong “to stand proxy” as advocates for the needs of the weak and the disabled.
  • The social and political institutions that MacIntyre recommends cannot be identified with the modern nation state or the modern nuclear family
  • The political structures necessary for human flourishing are essentially local
  • Yet local communities support human flourishing only when they actively support “the virtues of just generosity and shared deliberation”
  • MacIntyre rejects individualism and insists that we view human beings as members of communities who bear specific debts and responsibilities because of our social identities. The responsibilities one may inherit as a member of a community include debts to one’s forbearers that one can only repay to people in the present and future
  • The constructive argument of the second half of the book begins with traditional accounts of the excellences or virtues of practical reasoning and practical rationality rather than virtues of moral reasoning or morality. These traditional accounts define virtue as arête, as excellence
  • Practices are supported by institutions like chess clubs, hospitals, universities, industrial corporations, sports leagues, and political organizations.
  • Practices exist in tension with these institutions, since the institutions tend to be oriented to goods external to practices. Universities, hospitals, and scholarly societies may value prestige, profitability, or relations with political interest groups above excellence in the practices they are said to support.
  • Personal desires and institutional pressures to pursue external goods may threaten to derail practitioners’ pursuits of the goods internal to practices. MacIntyre defines virtue initially as the quality of character that enables an agent to overcome these temptations:
  • “A virtue is an acquired human quality the possession and exercise of which tends to enable us to achieve those goods which are internal to practices
  • Excellence as a human agent cannot be reduced to excellence in a particular practice (See AV, pp. 204–
  • The virtues therefore are to be understood as those dispositions which will not only sustain practices and enable us to achieve the goods internal to practices, but which will also sustain us in the relevant kind of quest for the good, by enabling us to overcome the harms, dangers, temptations, and distractions which we encounter, and which will furnish us with increasing self-knowledge and increasing knowledge of the good (AV, p. 219).
  • The excellent human agent has the moral qualities to seek what is good and best both in practices and in life as a whole.
  • The virtues find their point and purpose not only in sustaining those relationships necessary if the variety of goods internal to practices are to be achieved and not only in sustaining the form of an individual life in which that individual may seek out his or her good as the good of his or her whole life, but also in sustaining those traditions which provide both practices and individual lives with their necessary historical context (AV, p. 223)
  • Since “goods, and with them the only grounds for the authority of laws and virtues, can only be discovered by entering into those relationships which constitute communities whose central bond is a shared vision of and understanding of goods” (AV, p. 258), any hope for the transformation and renewal of society depends on the development and maintenance of such communities.
  • MacIntyre’s Aristotelian approach to ethics as a study of human action distinguishes him from post-Kantian moral philosophers who approach ethics as a means of determining the demands of objective, impersonal, universal morality
  • This modern approach may be described as moral epistemology. Modern moral philosophy pretends to free the individual to determine for her- or himself what she or he must do in a given situation, irrespective of her or his own desires; it pretends to give knowledge of universal moral laws
  • Aristotelian metaphysicians, particularly Thomists who define virtue in terms of the perfection of nature, rejected MacIntyre’s contention that an adequate Aristotelian account of virtue as excellence in practical reasoning and human action need not appeal to Aristotelian metaphysic
  • one group of critics rejects MacIntyre’s Aristotelianism because they hold that any Aristotelian account of the virtues must first account for the truth about virtue in terms of Aristotle’s philosophy of nature, which MacIntyre had dismissed in AV as “metaphysical biology”
  • Many of those who rejected MacIntyre’s turn to Aristotle define “virtue” primarily along moral lines, as obedience to law or adherence to some kind of natural norm. For these critics, “virtuous” appears synonymous with “morally correct;” their resistance to MacIntyre’s appeal to virtue stems from their difficulties either with what they take to be the shortcomings of MacIntyre’s account of moral correctness or with the notion of moral correctness altogether
  • MacIntyre continues to argue from the experience of practical reasoning to the demands of moral education.
  • Descartes and his successors, by contrast, along with certain “notable Thomists of the last hundred years” (p. 175), have proposed that philosophy begins from knowledge of some “set of necessarily true first principles which any truly rational person is able to evaluate as true” (p. 175). Thus for the moderns, philosophy is a technical rather than moral endeavor
  • MacIntyre distinguishes two related challenges to his position, the “relativist challenge” and the “perspectivist challenge.” These two challenges both acknowledge that the goals of the Enlightenment cannot be met and that, “the only available standards of rationality are those made available by and within traditions” (p. 252); they conclude that nothing can be known to be true or false
  • MacIntyre follows the progress of the Western tradition through “three distinct traditions:” from Homer and Aristotle to Thomas Aquinas, from Augustine to Thomas Aquinas and from Augustine through Calvin to Hume
  • Chapter 17 examines the modern liberal denial of tradition, and the ironic transformation of liberalism into the fourth tradition to be treated in the book.
  • MacIntyre credits John Stuart Mill and Thomas Aquinas as “two philosophers of the kind who by their writing send us beyond philosophy into immediate encounter with the ends of life
  • First, both were engaged by questions about the ends of life as questioning human beings and not just as philosophers. . . .
  • Secondly, both Mill and Aquinas understood their speaking and writing as contributing to an ongoing philosophical conversation. . . .
  • Thirdly, it matters that both the end of the conversation and the good of those who participate in it is truth and that the nature of truth, of good, of rational justification, and of meaning therefore have to be central topics of that conversation (Tasks, pp. 130-1).
  • Without these three characteristics, philosophy is first reduced to “the exercise of a set of analytic and argumentative skills. . . . Secondly, philosophy may thereby become a diversion from asking questions about the ends of life with any seriousness”
  • Neither Rosenzweig nor Lukács made philosophical progress because both failed to relate “their questions about the ends of life to the ends of their philosophical writing”
  • First, any adequate philosophical history or biography must determine whether the authors studied remain engaged with the questions that philosophy studies, or set the questions aside in favor of the answers. Second, any adequate philosophical history or biography must determine whether the authors studied insulated themselves from contact with conflicting worldviews or remained open to learning from every available philosophical approach. Third, any adequate philosophical history or biography must place the authors studied into a broader context that shows what traditions they come from and “whose projects” they are “carrying forward
  • MacIntyre’s recognition of the connection between an author’s pursuit of the ends of life and the same author’s work as a philosophical writer prompts him to finish the essay by demanding three things of philosophical historians and biographers
  • Philosophy is not just a study; it is a practice. Excellence in this practice demands that an author bring her or his struggles with the questions of the ends of philosophy into dialogue with historic and contemporary texts and authors in the hope of making progress in answering those questions
  • MacIntyre defends Thomistic realism as rational enquiry directed to the discovery of truth.
  • The three Thomistic essays in this book challenge those caricatures by presenting Thomism in a way that people outside of contemporary Thomistic scholarship may find surprisingly flexible and open
  • To be a moral agent, (1) one must understand one’s individual identity as transcending all the roles that one fills; (2) one must see oneself as a practically rational individual who can judge and reject unjust social standards; and (3) one must understand oneself as “as accountable to others in respect of the human virtues and not just in respect of [one’s] role-performances
  • J is guilty because he complacently accepted social structures that he should have questioned, structures that undermined his moral agency. This essay shows that MacIntyre’s ethics of human agency is not just a descriptive narrative about the manner of moral education; it is a standard laden account of the demands of moral agency.
  • MacIntyre considers “the case of J” (J, for jemand, the German word for “someone”), a train controller who learned, as a standard for his social role, to take no interest in what his trains carried, even during war time when they carried “munitions and . . . Jews on their way to extermination camps”
  • J had learned to do his work for the railroad according to one set of standards and to live other parts of his life according to other standards, so that this compliant participant in “the final solution” could contend, “You cannot charge me with moral failure” (E&P, p. 187).
  • The epistemological theories of Modern moral philosophy were supposed to provide rational justification for rules, policies, and practical determinations according to abstract universal standards, but MacIntyre has dismissed those theorie
  • Modern metaethics is supposed to enable its practitioners to step away from the conflicting demands of contending moral traditions and to judge those conflicts from a neutral position, but MacIntyre has rejected this project as well
  • In his ethical writings, MacIntyre seeks only to understand how to liberate the human agent from blindness and stupidity, to prepare the human agent to recognize what is good and best to do in the concrete circumstances of that agent’s own life, and to strengthen the agent to follow through on that judgment.
  • In his political writings, MacIntyre investigates the role of communities in the formation of effective rational agents, and the impact of political institutions on the lives of communities. This kind of ethics and politics is appropriately named the ethics of human agency.
  • The purpose of the modern moral philosophy of authors like Kant and Mill was to determine, rationally and universally, what kinds of behavior ought to be performed—not in terms of the agent’s desires or goals, but in terms of universal, rational duties. Those theories purported to let agents know what they ought to do by providing knowledge of duties and obligations, thus they could be described as theories of moral epistemology.
  • Contemporary virtue ethics purports to let agents know what qualities human beings ought to have, and the reasons that we ought to have them, not in terms of our fitness for human agency, but in the same universal, disinterested, non-teleological terms that it inherits from Kant and Mill.
  • For MacIntyre, moral knowledge remains a “knowing how” rather than a “knowing that;” MacIntyre seeks to identify those moral and intellectual excellences that make human beings more effective in our pursuit of the human good.
  • MacIntyre’s purpose in his ethics of human agency is to consider what it means to seek one’s good, what it takes to pursue one’s good, and what kind of a person one must become if one wants to pursue that good effectively as a human agent.
  • As a philosophy of human agency, MacIntyre’s work belongs to the traditions of Aristotle and Thomas Aquinas.
  • in keeping with the insight of Marx’s third thesis on Feuerbach, it maintained the common condition of theorists and people as peers in the pursuit of the good life.
  • He holds that the human good plays a role in our practical reasoning whether we recognize it or not, so that some people may do well without understanding why (E&P, p. 25). He also reads Aristotle as teaching that knowledge of the good can make us better agents
  • AV defines virtue in terms of the practical requirements for excellence in human agency, in an agent’s participation in practices (AV, ch. 14), in an agent’s whole life, and in an agent’s involvement in the life of her or his community
  • MacIntyre’s Aristotelian concept of “human action” opposes the notion of “human behavior” that prevailed among mid-twentieth-century determinist social scientists. Human actions, as MacIntyre understands them, are acts freely chosen by human agents in order to accomplish goals that those agents pursue
  • Human behavior, according to mid-twentieth-century determinist social scientists, is the outward activity of a subject, which is said to be caused entirely by environmental influences beyond the control of the subject.
  • Rejecting crude determinism in social science, and approaches to government and public policy rooted in determinism, MacIntyre sees the renewal of human agency and the liberation of the human agent as central goals for ethics and politics.
  • MacIntyre’s Aristotelian account of “human action” examines the habits that an agent must develop in order to judge and act most effectively in the pursuit of truly choice-worthy ends
  • MacIntyre seeks to understand what it takes for the human person to become the kind of agent who has the practical wisdom to recognize what is good and best to do and the moral freedom to act on her or his best judgment.
  • MacIntyre rejected the determinism of modern social science early in his career (“Determinism,” 1957), yet he recognizes that the ability to judge well and act freely is not simply given; excellence in judgment and action must be developed, and it is the task of moral philosophy to discover how these excellences or virtues of the human agent are established, maintained, and strengthened
  • MacIntyre’s Aristotelian philosophy investigates the conditions that support free and deliberate human action in order to propose a path to the liberation of the human agent through participation in the life of a political community that seeks its common goods through the shared deliberation and action of its members
  • As a classics major at Queen Mary College in the University of London (1945-1949), MacIntyre read the Greek texts of Plato and Aristotle, but his studies were not limited to the grammars of ancient languages. He also examined the ethical theories of Immanuel Kant and John Stuart Mill. He attended the lectures of analytic philosopher A. J. Ayer and of philosopher of science Karl Popper. He read Ludwig Wittgenstein’s Tractatus Logico Philosophicus, Jean-Paul Sartre’s L'existentialisme est un humanisme, and Marx’s Eighteenth Brumaire of Napoleon Bonaparte (What happened, pp. 17-18). MacIntyre met the sociologist Franz Steiner, who helped direct him toward approaching moralities substantively
  • Alasdair MacIntyre’s philosophy builds on an unusual foundation. His early life was shaped by two conflicting systems of values. One was “a Gaelic oral culture of farmers and fishermen, poets and storytellers.” The other was modernity, “The modern world was a culture of theories rather than stories” (MacIntyre Reader, p. 255). MacIntyre embraced both value systems
  • From Marxism, MacIntyre learned to see liberalism as a destructive ideology that undermines communities in the name of individual liberty and consequently undermines the moral formation of human agents
  • For MacIntyre, Marx’s way of seeing through the empty justifications of arbitrary choices to consider the real goals and consequences of political actions in economic and social terms would remain the principal insight of Marxism
  • After his retirement from teaching, MacIntyre has continued his work of promoting a renewal of human agency through an examination of the virtues demanded by practices, integrated human lives, and responsible engagement with community life. He is currently affiliated with the Centre for Contemporary Aristotelian Studies in Ethics and Politics (CASEP) at London Metropolitan University.
  • The second half of AV proposes a conception of practice and practical reasoning and the notion of excellence as a human agent as an alternative to modern moral philosophy
  • AV rejects the view of “modern liberal individualism” in which autonomous individuals use abstract moral principles to determine what they ought to do. The critique of modern normative ethics in the first half of AV rejects modern moral reasoning for its failure to justify its premises, and criticizes the frequent use of the rhetoric of objective morality and scientific necessity to manipulate people to accept arbitrary decisions
  • MacIntyre uses “modern liberal individualism” to name a much broader category that includes both liberals and conservatives in contemporary American political parlance, as well as some Marxists and anarchists (See ASIA, pp. 280-284). Conservatism, liberalism, Marxism, and anarchism all present the autonomous individual as the unit of civil society
  • The sources of modern liberal individualism—Hobbes, Locke, and Rousseau—assert that human life is solitary by nature and social by habituation and convention. MacIntyre’s Aristotelian tradition holds, on the contrary, that human life is social by nature.
  • MacIntyre identifies moral excellence with effective human agency, and seeks a political environment that will help to liberate human agents to recognize and seek their own goods, as components of the common goods of their communities, more effectively. For MacIntyre therefore, ethics and politics are bound together.
  • For MacIntyre ethics is not an application of principles to facts, but a study of moral action. Moral action, free human action, involves decisions to do things in pursuit of goals, and it involves the understanding of the implications of one’s actions for the whole variety of goals that human agents seek
  • In this sense, “To act morally is to know how to act” (SMJ, p. 56). “Morality is not a ‘knowing that’ but a ‘knowing how’”
  • If human action is a ‘knowing how,’ then ethics must also consider how one learns ‘how.’ Like other forms of ‘knowing how,’ MacIntyre finds that one learns how to act morally within a community whose language and shared standards shape our judgment
  • MacIntyre had concluded that ethics is not an abstract exercise in the assessment of facts; it is a study of free human action and of the conditions that enable rational human agency.
  • MacIntyre gives Marx credit for concluding in the third of the Theses on Feuerbach, that the only way to change society is to change ourselves, and that “The coincidence of the changing of human activity or self-changing can only be comprehended and rationally understood as revolutionary practice”
  • MacIntyre distinguishes “religion which is an opiate for the people from religion which is not” (MI, p. 83). He condemns forms of religion that justify social inequities and encourage passivity. He argues that authentic Christian teaching criticizes social structures and encourages action
  • Where “moral philosophy textbooks” discuss the kinds of maxims that should guide “promise-keeping, truth-telling, and the like,” moral maxims do not guide real agents in real life at all. “They do not guide us because we do not need to be guided. We know what to do” (ASIA, p. 106). Sometimes we do this without any maxims at all, or even against all the maxims we know. MacIntyre Illustrates his point with Huckleberry Finn’s decision to help Jim, Miss Watson’s escaped slave, to make his way to freedom
  • MacIntyre develops the ideas that morality emerges from history, and that morality organizes the common life of a community
  • The book concludes that the concepts of morality are neither timeless nor ahistorical, and that understanding the historical development of ethical concepts can liberate us “from any false absolutist claims” (SHE, p. 269). Yet this conclusion need not imply that morality is essentially arbitrary or that one could achieve freedom by liberating oneself from the morality of one’s society.
  • From this “Aristotelian point of view,” “modern morality” begins to go awry when moral norms are separated from the pursuit of human goods and moral behavior is treated as an end in itself. This separation characterizes Christian divine command ethics since the fourteenth century and has remained essential to secularized modern morality since the eighteenth century
  • From MacIntyre’s “Aristotelian point of view,” the autonomy granted to the human agent by modern moral philosophy breaks down natural human communities and isolates the individual from the kinds of formative relationships that are necessary to shape the agent into an independent practical reasoner.
  • the 1977 essay “Epistemological Crises, Dramatic Narrative, and the Philosophy of Science” (Hereafter EC). This essay, MacIntyre reports, “marks a major turning-point in my thought in the 1970s” (The Tasks of Philosophy, p. vii) EC may be described fairly as MacIntyre’s discourse on method
  • First, Philosophy makes progress through the resolution of problems. These problems arise when the theories, histories, doctrines and other narratives that help us to organize our experience of the world fail us, leaving us in “epistemological crises.” Epistemological crises are the aftermath of events that undermine the ways that we interpret our world
  • it presents three general points on the method for philosophy.
  • To live in an epistemological crisis is to be aware that one does not know what one thought one knew about some particular subject and to be anxious to recover certainty about that subject.
  • To resolve an epistemological crisis it is not enough to impose some new way of interpreting our experience, we also need to understand why we were wrong before: “When an epistemological crisis is resolved, it is by the construction of a new narrative which enables the agent to understand both how he or she could intelligibly have held his or her original beliefs and how he or she could have been so drastically misled by them
  • MacIntyre notes, “Philosophers have customarily been Emmas and not Hamlets” (p. 6); that is, philosophers have treated their conclusions as accomplished truths, rather than as “more adequate narratives” (p. 7) that remain open to further improvement.
  • To illustrate his position on the open-endedness of enquiry, MacIntyre compares the title characters of Shakespeare’s Hamlet and Jane Austen’s Emma. When Emma finds that she is deeply misled in her beliefs about the other characters in her story, Mr. Knightly helps her to learn the truth and the story comes to a happy ending (p. 6). Hamlet, by contrast, finds no pat answers to his questions; rival interpretations remain throughout the play, so that directors who would stage the play have to impose their own interpretations on the script
  • Another approach to education is the method of Descartes, who begins by rejecting everything that is not clearly and distinctly true as unreliable and false in order to rebuild his understanding of the world on a foundation of undeniable truth.
  • Descartes presents himself as willfully rejecting everything he had believed, and ignores his obvious debts to the Scholastic tradition, even as he argues his case in French and Latin. For MacIntyre, seeking epistemological certainty through universal doubt as a precondition for enquiry is a mistake: “it is an invitation not to philosophy but to mental breakdown, or rather to philosophy as a means of mental breakdown.
  • MacIntyre contrasts Descartes’ descent into mythical isolation with Galileo, who was able to make progress in astronomy and physics by struggling with the apparently insoluble questions of late medieval astronomy and physics, and radically reinterpreting the issues that constituted those questions
  • To make progress in philosophy one must sort through the narratives that inform one’s understanding, struggle with the questions that those narratives raise, and on occasion, reject, replace, or reinterpret portions of those narratives and propose those changes to the rest of one’s community for assessment. Human enquiry is always situated within the history and life of a community.
  • The third point of EC is that we can learn about progress in philosophy from the philosophy of science
  • Kuhn’s “paradigm shifts,” however, are unlike MacIntyre’s resolutions of epistemological crises in two ways.
  • First they are not rational responses to specific problems. Kuhn compares paradigm shifts to religious conversions (pp. 150, 151, 158), stressing that they are not guided by rational norms and he claims that the “mopping up” phase of a paradigm shift is a matter of convention in the training of new scientists and attrition among the holdouts of the previous paradigm
  • Second, the new paradigm is treated as a closed system of belief that regulates a new period of “normal science”; Kuhn’s revolutionary scientists are Emmas, not Hamlets
  • MacIntyre proposes elements of Imre Lakatos’ philosophy of science as correctives to Kuhn’s. While Lakatos has his own shortcomings, his general account of the methodologies of scientific research programs recognizes the role of reason in the transitions between theories and between research programs (Lakatos’ analog to Kuhn’s paradigms or disciplinary matrices). Lakatos presents science as an open ended enquiry, in which every theory may eventually be replaced by more adequate theories. For Lakatos, unlike Kuhn, rational scientific progress occurs when a new theory can account both for the apparent promise and for the actual failure of the theory it replaces.
  • The third conclusion of MacIntyre’s essay is that decisions to support some theories over others may be justified rationally to the extent that those theories allow us to understand our experience and our history, including the history of the failures of inadequate theories
  • For Aristotle, moral philosophy is a study of practical reasoning, and the excellences or virtues that Aristotle recommends in the Nicomachean Ethics are the intellectual and moral excellences that make a moral agent effective as an independent practical reasoner.
  • MacIntyre also finds that the contending parties have little interest in the rational justification of the principles they use. The language of moral philosophy has become a kind of moral rhetoric to be used to manipulate others in defense of the arbitrary choices of its users
  • examining the current condition of secular moral and political discourse. MacIntyre finds contending parties defending their decisions by appealing to abstract moral principles, but he finds their appeals eclectic, inconsistent, and incoherent.
  • The secular moral philosophers of the eighteenth and nineteenth centuries shared strong and extensive agreements about the content of morality (AV, p. 51) and believed that their moral philosophy could justify the demands of their morality rationally, free from religious authority.
  • MacIntyre traces the lineage of the culture of emotivism to the secularized Protestant cultures of northern Europe
  • Modern moral philosophy had thus set for itself an incoherent goal. It was to vindicate both the moral autonomy of the individual and the objectivity, necessity, and categorical character of the rules of morality
  • MacIntyre turns to an apparent alternative, the pragmatic expertise of professional managers. Managers are expected to appeal to the facts to make their decisions on the objective basis of effectiveness, and their authority to do this is based on their knowledge of the social sciences
  • An examination of the social sciences reveals, however, that many of the facts to which managers appeal depend on sociological theories that lack scientific status. Thus, the predictions and demands of bureaucratic managers are no less liable to ideological manipulation than the determinations of modern moral philosophers.
  • Modern moral philosophy separates moral reasoning about duties and obligations from practical reasoning about ends and practical deliberation about the means to one’s ends, and in doing so it separates morality from practice.
  • Many Europeans also lost the practical justifications for their moral norms as they approached modernity; for these Europeans, claiming that certain practices are “immoral,” and invoking Kant’s categorical imperative or Mill’s principle of utility to explain why those practices are immoral, seems no more adequate than the Polynesian appeal to taboo.
  • MacIntyre sifts these definitions and then gives his own definition of virtue, as excellence in human agency, in terms of practices, whole human lives, and traditions in chapters 14 and 15 of AV.
  • In the most often quoted sentence of AV, MacIntyre defines a practice as (1) a complex social activity that (2) enables participants to gain goods internal to the practice. (3) Participants achieve excellence in practices by gaining the internal goods. When participants achieve excellence, (4) the social understandings of excellence in the practice, of the goods of the practice, and of the possibility of achieving excellence in the practice “are systematically extended”
  • Practices, like chess, medicine, architecture, mechanical engineering, football, or politics, offer their practitioners a variety of goods both internal and external to these practices. The goods internal to practices include forms of understanding or physical abilities that can be acquired only by pursuing excellence in the associated practice
  • Goods external to practices include wealth, fame, prestige, and power; there are many ways to gain these external goods. They can be earned or purchased, either honestly or through deception; thus the pursuit of these external goods may conflict with the pursuit of the goods internal to practices.
  • An intelligent child is given the opportunity to win candy by learning to play chess. As long as the child plays chess only to win candy, he has every reason to cheat if by doing so he can win more candy. If the child begins to desire and pursue the goods internal to chess, however, cheating becomes irrational, because it is impossible to gain the goods internal to chess or any other practice except through an honest pursuit of excellence. Goods external to practices may nevertheless remain tempting to the practitioner.
  • Since MacIntyre finds social identity necessary for the individual, MacIntyre’s definition of the excellence or virtue of the human agent needs a social dimension:
  • These responsibilities also include debts incurred by the unjust actions of ones’ predecessors.
  • The enslavement and oppression of black Americans, the subjugation of Ireland, and the genocide of the Jews in Europe remained quite relevant to the responsibilities of citizens of the United States, England, and Germany in 1981, as they still do today.
  • Thus an American who said “I never owned any slaves,” “the Englishman who says ‘I never did any wrong to Ireland,’” or “the young German who believes that being born after 1945 means that what Nazis did to Jews has no moral relevance to his relationship to his Jewish contemporaries” all exhibit a kind of intellectual and moral failure.
  • “I am born with a past, and to cut myself off from that past in the individualist mode, is to deform my present relationships” (p. 221).  For MacIntyre, there is no moral identity for the abstract individual; “The self has to find its moral identity in and through its membership in communities” (p. 221).
Javier E

Ancient DNA Shows Humans Settled Caribbean in 2 Distinct Waves - The New York Times - 0 views

www.nytimes.com/...dna-caribbean-islands.html

caribbean dna research language origins human origins American Indian native americans

shared by Javier E on 23 Dec 20 - No Cached
  • Before the advent of Caribbean genetic studies, archaeologists provided most of the clues about the origins of people in the region. The first human residents of the Caribbean appear to have lived mostly as hunter-gatherers, catching game on the islands and fishing at sea while also maintaining small gardens of crops.
  • Archaeologists have discovered a few burials of those ancient people. Starting in the early 2000s, geneticists managed to fish out a few tiny bits of preserved DNA in their bones. Significant advances in recent years have made it possible to pull entire genomes from ancient skeletons.
  • “We went from zero full genomes two years ago to over 200 now,”
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  • The genes of the oldest known residents of the Caribbean link them with the earliest populations that settled in Central and South America.
  • Part of the problem is that scientists have yet to find ancient DNA in the Caribbean that is more than 3,000 years old
  • The other problem is that ancient DNA is still scarce on the Caribbean coast of the mainland.
  • About 2,500 years ago, the archaeological record shows, there was a drastic shift in the cultural life of the Caribbean. People started living in bigger settlements, intensively farming crops like maize and sweet potatoes. Their pottery became more sophisticated and elaborate. For archaeologists, the change indicates the end of what they call the Archaic Age and the start of a Ceramic Age.
  • The skeletons from the Ceramic Age largely shared a new genetic signature. Their DNA links them to small tribes still living today in Colombia and Venezuela.
  • We don’t know a lot about these languages, although some words have managed to survive. Hurricane, for example, comes from hurakán, the Taino name for the god of storms.
  • The people bearing Ceramic Age ancestry came to dominate the Caribbean, with almost no interbreeding between the two groups.
  • These words bear a striking resemblance to words from a family of languages in South America called Arawak. The DNA of the Ceramic Age Caribbeans most closely resembles that of living Arawak speakers.
  • the new DNA findings had surprised him in many ways, giving him a host of new questions to investigate.
  • Over the course of the Ceramic Age, for example, strikingly new pottery styles emerged every few centuries. Researchers have long guessed that those shifts reflect the arrival of new groups of people in the islands. The ancient DNA doesn’t support that idea, though. There’s a genetic continuity through those drastic cultural changes. It appears that the same group of people in the Caribbean went through a series of major social changes that archaeologists have yet to explain.
  • Dr. Reich and his fellow geneticists also discovered family ties that spanned the Caribbean during the Ceramic Age. They found 19 pairs of people on different islands who shared identical segments of DNA — a sign that they were fairly close relatives. In one case, they found long-distance cousins from the Bahamas and Puerto Rico, separated by over 800 miles.
  • “The original idea was that people start in one place, they establish a colony someplace else, and then they just cut all ties to where they came from,” Dr. Keegan said. “But the genetic evidence is suggesting that these ties were maintained over a long period of time.”
  • Rather than being made up of isolated communities, in other words, the Caribbean was a busy, long-distance network that people regularly traveled by dugout canoe. “The water is like a highway,”
  • The genetic variations also allowed Dr. Reich and his colleague to estimate the size of the Caribbean society before European contact. Christopher Columbus’s brother Bartholomew sent letters back to Spain putting the figure in the millions
  • The DNA suggests that was an exaggeration: the genetic variations imply that the total population was as low as the tens of thousands.
  • now, with a population of about 44 million people, the Caribbean may contain more Taino DNA than it did in 1491.
  • Dr. Aviles and his colleagues have uploaded the ancient Caribbean genomes to a genealogical database called GEDMatch. With the help of genealogists, people can compare their own DNA to the ancient genomes. They can see the matching stretches of genetic material that reveal their relatedness.
pier-paolo

The Year of Blur - The New York Times - 0 views

www.nytimes.com/...the-year-of-blur.html

shared by pier-paolo on 02 Nov 20 - No Cached
  • “The days are long, but the years are short.” Except in the pandemic, she said, “the days are long, and the year is also long.”
  • You’re not alone if you feel that 2020, perhaps the most dramatic and memorable year of our lifetimes — and that’s before Election Day — seems shuffled and disordered, like a giant blur. A dream state, or perhaps a nightmare.
  • That’s the paradox of 2020, or one of them: A year so momentous also feels, in a way, as if nothing happened at all.
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  • Without breaks in a repetitive routine, the mind has difficulty differentiating between memories, which psychologists call pattern separation,
  • the stress of the year itself can shift how our brains experience time
  • there is a medical explanation for the feeling of mental haziness: Covid brain fog, a lingering combination of dementia-like symptoms including memory loss, confusion and difficulty focusing
  • For some who have recovered from Covid-19
  • Sheer monotony has the ability to warp time and tangle our memories, psychologists say, with quarantines and lockdowns robbing us of the “boundary events” that normally divide the days, like chapters in a book.
  • Without the usual work mixers, festive holiday celebrations, far-flung vacations or casual dinners that typically mark and divide the calendar, the brain has a harder time processing and cataloging memories,
  • t doesn’t help that so much of our lives are virtual now, happening only on screens. Instead of stimulating our senses in real life — going to shops, meeting friends for coffee, chatting with colleagues in the office — we FaceTime when the mood strikes, we binge Netflix shows from three years ago and we browse Amazon perpetually
  • If one problem is that there is too little going on in our lives, another problem, it seems, is that there is also too much.
  • The unending sense of crisis is an “ongoing, chronic stressor” that can lead to a collapse of the reassuring sense that our lives move in orderly fashion: past, present, future, which is key to mental stability.
  • In researching the psychological repercussions of devastating Southern California wildfires in the 1990s, Dr. Holman said that victims felt like “time slowed down" and “the days blurred together.” “Their sense of reality changes,” she said. “They’re not sure what’s real anymore. They feel a sense of a blur, like time is just a blur.”
  • But even people in solitary confinement will tell you that the essence of that experience is something we’re all experiencing now — the deprivation of normal social contact. And human beings really do depend on each other to structure our lives and tell us who we are.”
  • “We’ve all had basically enough of wearing our masks and having our lives disrupted,” Ms. Spinney said, “which is what we’re seeing now with Covid fatigue.”
  • Or perhaps we just need to remember that time is a human construct.
lucieperloff

What NASA's OSIRIS-REx Mission Could Teach Us | Time - 0 views

time.com/...osiris-rex-nasa

science technology research

shared by lucieperloff on 02 Nov 20 - No Cached
  • and currently 322 million km (200 million mi.) from Earth
  • and currently 322 million km (200 million mi.) from Earth
    • lucieperloff
      lucieperloff on 02 Nov 20
       
      Is that near or far? (Compared to other asteroids)
  • collect a sample.
  • ...3 more annotations...
  • TAGSAM was in contact with the surface of Bennu for six seconds, and collected material for five—the greatest share within the first three seconds.
    • lucieperloff
      lucieperloff on 02 Nov 20
       
      Can they really get a good sample in only 3 seconds?
  • Studying their elemental composition can yield clues to planetary formation, cosmic chemistry and even the emergence of life on Earth.
  • Only then will the little bit of rock and dirt from the seven-year, $800 million mission be in the hands of the scientists. And only then will we begin to reveal the secrets that Bennu may hold.
    • lucieperloff
      lucieperloff on 02 Nov 20
       
      A huge project but not much support/publicity
ilanaprincilus06

Immigration: you won't win people over with facts | Sunny Hundal | Opinion | The Guardian - 0 views

www.theguardian.com/...tion-facts-and-emotive-stories

Immigration confirmation bias psychology emotions

shared by ilanaprincilus06 on 03 Nov 20 - No Cached
  • The great point is to bring them the real facts."
    • ilanaprincilus06
      ilanaprincilus06 on 03 Nov 20
       
      There are so many people that wont listen to the facts, so what should we do then?
  • People aren't interested in facts; they like theories about the world that fit into their pre-existing ideas about how it is.
  • the impact of fact-checking is usually very limited to some media commentators and those actively looking to get informed. The audience is limited to a few websites or perhaps a newspaper like the Guardian.
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  • Our brains rarely absorb ideas and facts in one instance: they have to be repeatedly hammered to stick.
  • we are usually terrible at remembering numbers and facts.
  • we are much more likely to remember stories that invoke emotion or a personal connection.
  • one with an anecdote of an immigrant doing something terrible, versus an article on the positive economic impact of immigration, more people will remember the story than the economics. We also like stories that fit well with us and we cling to them.
  • "The most coherent stories are not necessarily the most probable, but they are plausible."
  • when people are accused of not knowing facts, they become defensive and look for ways to justify their views.
  • we forget that attitudes towards immigration have already shifted vastly from previous decades.
  • The change happened not by pushing facts but through human contact with those people. That is far more powerful than any appeal to facts or reason.
lucieperloff

Why We Reach for Nostalgia in Times of Crisis - The New York Times - 0 views

www.nytimes.com/...coronavirus-nostalgia.html

psychology knowledge

shared by lucieperloff on 03 Nov 20 - No Cached
  • Even things in recent history that I thought were awful only a few months ago — failing to avoid “Avengers: Endgame” spoilers, or the White Claw seltzer shortage — now pale in comparison to the ongoing trauma of … all of this.
  • Even things in recent history that I thought were awful only a few months ago — failing to avoid “Avengers: Endgame” spoilers, or the White Claw seltzer shortage — now pale in comparison to the ongoing trauma of … all of this.
    • lucieperloff
      lucieperloff on 03 Nov 20
       
      Nostalgia can be an escape
  • “Trauma takes away our gray areas. It divides our timeline into a before and an after,”
    • lucieperloff
      lucieperloff on 03 Nov 20
       
      The 'before' can be very comforting
  • ...8 more annotations...
  • In this case, nostalgia serves as a kind of emotional pacifier, helping us to become accustomed to a new reality that is jarring, stressful and traumatic.
    • lucieperloff
      lucieperloff on 03 Nov 20
       
      It gives you something to hold on to
  • “So if you watch a movie and remember who you watched it with as a kid, and maybe connect with that person and you reach out to them instead of just drowning in isolation, that can be really helpful.”
    • lucieperloff
      lucieperloff on 03 Nov 20
       
      Leads to connecting with people who you haven't connected with in a long time
  • “I have reached out to a few friends from high school in recent weeks, some of whom I haven’t talked to in years, and we’ve been in close contact lately.”
  • during times of duress, our brains often take us to places that we subconsciously designate as “safe,” like past memories of a joyful vacation or happy childhood moments that made us feel loved.
  • To harness that response, Dr. Saint-Jean suggests making a list of safe places when you’re not stressed, anxious or experiencing the mental and physical ramifications of trauma.
  • “I’ve definitely been dressing more like my teenage self,” she said, “partly because I’ve been opting for comfier clothes anyway, but also because it feels good to lean into ’90s fashion and invoke the feeling of simpler times.”
  • ”While people are going to a past place for coping, it may not necessarily be a healthy place,”
  • Which is why, according to Dr. Stoycheva, self-awareness is key when navigating not only the present moment, but the ways in which nostalgia presents itself as a coping mechanism.
    • lucieperloff
      lucieperloff on 03 Nov 20
       
      You have to be aware of how nostalgia affects you
knudsenlu

How World War II Spurred a Veteran's Ambition - The Atlantic - 0 views

www.theatlantic.com/...546257

language dialect education war

shared by knudsenlu on 20 Nov 17 - No Cached
  • My first 18 months of military service were uninspiring. Donning the uniform did not fill me with pride, nor did the experience alter my perspective on life. What basic training had taught me was that the best way to get by was to stay out of sight.
  • Accordingly, my detachment expanded its mission: all males—soldiers and others of military serviceable age, no matter where encountered or whether in uniform—were to be taken prisoner unless they had persuasive evidence of either having been exempted or discharged from military service. Anyone without such proof was considered a potential guerilla. A sweep of the countryside would yield scores of German “civilians,” among them soldiers who had simply shed their uniform or party activists suspected of organizing a resistance usually with cover stories that I had to break. Not only did I become very adept at this task, but it also gave me some great insights into postwar German mentalities—insights that would later inspire me to revisit my views on higher education.
  • Wilke and his family had emigrated from Germany in the early 1920s, and he still spoke German with a genuine Saxon dialect.
  • ...4 more annotations...
  • As soon as I was released from the hospital, I worked my way step-by-step from France back to Berlin, the capital of the four occupying powers. After some stumbling blocks and a job I despised, I found a position as a research analyst in the intelligence branch of the military government’s information-control division.
  • This job turned out to be extremely challenging, but that also made it a real blessing. I wrote drafts on a wide range of political topics, including the identification of potential political leaders not yet recognized, a catalog of the rumors circulating among the population, incidents indicative of how people felt about American troops, and the dominant mood among German youth. We gleaned information from reports compiled by field representatives stationed in roughly a dozen communities throughout the American occupation zone, supplemented with details from German newspapers—and, in my case, with insights based on contacts and conversation I had whenever I passed myself off as a German civilian.
  • That is how my war and post-war service induced me, in the fall of 1947, after an interlude of more than five years, to enroll in the University of Chicago as a freshman. I stayed for six years, left with a Ph.D., and ever since enjoyed a long academic career as a sociologist, first specializing in the military and then studying propaganda and the effect of television on politics.
  • World War II spurred my ambition by teaching me how to navigate the army. Those lessons led me to confront the society I had once known so well, and to study politics and people living in a time of upheaval.
runlai_jiang

Human Microbiome and Microbiota - 0 views

www.thoughtco.com/robiome-and-microbiota-4146796

shared by runlai_jiang on 15 Jan 18 - No Cached
  • The human microbiota consists of the entire collection of microbes that live in and on the body. In fact, there are 10 times as many microbial inhabitants of the body than there are body cells. Study of the human microbiome is inclusive of inhabitant microbes as well as the entire genomes of the body's microbial communities. These microbes reside in distinct locations in the ecosystem of the human body and perform important functions that are necessary for healthy human development.
  • Microbes of the BodyMicroscopic organisms that inhabit the body include archaea, bacteria, fungi, protists, and viruses. Microbes start to colonize the body from the moment of birth. An individual's microbiome changes in number and type throughout his or her lifetime, with the numbers of species increasing from birth to adulthood and decreasing in old age. These microbes are unique from person to person and can be impacted by certain activities, such as hand washing or taking antibiotics. Bacteria are the most numerous microbes in the human microbiome.
  • Human skin is populated by a number of different microbes that reside on the surface of the skin, as well as within glands and hair. Our skin is in constant contact with our external environment and serves as the body's first line of defense against potential pathogens. Skin microbiota help to prevent pathogenic microbes from colonizing the skin by occupying skin surfaces. They also help to educate our immune system by alerting immune cells to the presence of pathogens and initiating an immune response
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  • The human gut microbiome is diverse and dominated by trillions of bacteria with as many as one-thousand different bacterial species. These microbes thrive in the harsh conditions of the gut and are heavily involved in maintaining healthy nutrition, normal metabolism, and proper immune function. They aid in the digestion of non-digestible carbohydrates, the metabolism of bile acid and drugs, and in the synthesis of amino acids and many vitamins. A number of gut microbes also produce antimicrobial substances that protect against pathogenic bacteria.
  • Microbiota of the oral cavity number in the millions and include archaea, bacteria, fungi, protists, and viruses. These organisms exist together and most in a mutualistic relationship with the host, where both the microbes and the host benefit from the relationship. While the majority of oral microbes are beneficial, preventing harmful microbes from colonizing the mouth, some have been known to become pathogenic in response to environmental changes. Bacteria are the most numerous of the oral microbes and include Streptococcus, Actinomyces, Lactobacterium, Staphylococcus, and Propionibacterium.
krystalxu

5 things you should know about how your brain learns | Voices From Campus News for College Students | USA TODAY College - 0 views

college.usatoday.com/...5-way-your-brain-learns

brain science memory working memory science knowledge

shared by krystalxu on 07 Oct 17 - No Cached
  • how your brain learns
  • Learning builds on prior knowledge
  • The human brain consists of special cells called neurons
  • ...19 more annotations...
  • these brain fibers grow
  • fibers connect your brain cells to one another at contact points called synapses.
  • Practice leads to stronger connections in the brain
  • brain fibers can only grow from existing brain fibers.
  • build on information that is already stored in the brain.
  • having a strong understanding of the foundational content in a given subject is essential
  • The larger your brain fibers grow, and the more brain cells they connect, the more information can be stored in your brain.
  • causes your dendrites to grow thicker and to coat themselves with a fatty layer.
  • With enough practice, these thickened brain fibers will eventually form double connections to one another.
  • The fatty coating on brain fibers also speeds up your brain’s ability to process information.
  • solidify that information or ability in your brain more permanently.
  • the brain grows fibers that relate to what you are practicing.
  • , but to also perform that skill yourself. This will help you truly learn it.
  • its general limit is five to seven items.
  • memory can be improved by taking proper care of your brain and body.
  • grouping items together before you try to memorize them.
  • a routine lack of sleep can have detrimental impacts on your health.
  • sleep deprivation can drastically diminish your brain’s ability to take in new information.
  • it is extremely important to get a full night’s rest within the first 30 hours of learning new knowledge.
sanderk

Coronavirus Tips: How to Protect and Prepare Yourself - The New York Times - 0 views

www.nytimes.com/...prepare-for-coronavirus.html

education Knowledge brain science research

shared by sanderk on 28 Mar 20 - No Cached
  • The coronavirus continues to spread worldwide, with over 200,000 confirmed cases and at least 8,000 dead. In the United States, there have been at least 8,000 cases and more than 100 deaths, according to a New York Times database.
  • Most important: Do not panic. With a clear head and some simple tips, you can help reduce your risk, prepare your family and do your part to protect others.
  • That might be hard to follow, especially for those who can’t work from home. Also, if you’re young, your personal risk is most likely low. The majority of those who contract coronavirus do not become seriously ill, and it might just feel as if you have the flu. But keeping a stiff upper lip is not only foolhardy, but will endanger those around you.
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  • Avoid public transportation when possible, limit nonessential travel, work from home and skip social gatherings. Don’t go to crowded restaurants or busy gyms. You can go outside, as long as you avoid being in close contact with people.
  • If you develop a high fever, shortness of breath or another, more serious symptom, call your doctor. (Testing for coronavirus is still inconsistent — there are not enough kits, and it’s dangerous to go into a doctor’s office and risk infecting others.) Then, check the Centers for Disease Control and Prevention website and your local health department for advice about how and where to be tested.
  • Wash your hands, wash your hands, wash your hands. That splash-under-water flick won’t cut it anymore.
  • Also, clean “high-touch” surfaces, like phones, tablets and handles. Apple recommends using 70 percent isopropyl alcohol, wiping gently. “Don’t use bleach,” the company said.
  • To disinfect any surface, the C.D.C. recommends wearing disposable gloves and washing hands thoroughly immediately after removing the gloves. Most household disinfectants registered by the Environmental Protection Agency will work.
  • There’s a lot of information flying around, and knowing what is going on will go a long way toward protecting your family.
  • Right now, there’s no reason for parents to worry, the experts say; coronavirus cases in children have been very rare. The flu vaccine is a must, as vaccinating children is good protection for older people. And take the same precautions you would during a normal flu season: Encourage frequent hand-washing, move away from people who appear sick and get the flu shot.
  • Unless you are already infected, face masks won’t helpFace masks have become a symbol of coronavirus, but stockpiling them might do more harm than good. First, they don’t do much to protect you. Most surgical masks are too loose to prevent inhalation of the virus. (Masks can help prevent the spread of a virus if you are infected. The most effective are the so-called N95 masks, which block 95 percent of very small particles.)Second, health care workers and those caring for sick people are on the front lines. Last month, the surgeon general urged the public to stop stockpiling masks, warning that it might limit the amount of resources available to doctors, nurses and emergency professionals.
  • Stock up on a 30-day supply of groceries, household supplies and prescriptions, just in case.That doesn’t mean you’ll need to eat only beans and ramen. Here are tips to stock a pantry with shelf-stable and tasty foods
  • No. The first testing in humans of an experimental vaccine began in mid-March. Such rapid development of a potential vaccine is unprecedented, but even if it is proved safe and effective, it probably will not be available for 12 to18 months.
  • If you’re sick and you think you’ve been exposed to the new coronavirus, the C.D.C. recommends that you call your healthcare provider and explain your symptoms and fears. They will decide if you need to be tested. Keep in mind that there’s a chance — because of a lack of testing kits or because you’re asymptomatic, for instance — you won’t be able to get tested.
  • That’s not a good idea. Even if you’re retired, having a balanced portfolio of stocks and bonds so that your money keeps up with inflation, or even grows, makes sense. But retirees may want to think about having enough cash set aside for a year’s worth of living expenses and big payments needed over the next five years.
annabaldwin_

Dogs Pay Attention to Your Looks - The New York Times - 0 views

www.nytimes.com/...dog-expressions.html

psychology physical-influence

shared by annabaldwin_ on 23 Oct 17 - No Cached
  • Sometimes a dog’s expression merely reflects yours.
  • we’re not totally in control of how we view them and the opinion we have of them
  • Physical features, like the length of their noses and making eye contact, influence how we feel about dogs, he said.
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  • “It really mirrors how our interactions occur with our own species.”
  • That kind of information can be useful, for instance, for screening would-be service dogs and in making decisions about adopting a puppy, he added.
tongoscar

CDC has confirmed 34 cases of novel coronavirus in the US - CNN - 0 views

www.cnn.com/...index.html

shared by tongoscar on 22 Feb 20 - No Cached
  • US officials have now confirmed 34 cases of novel coronavirus in the country, according to an announcement Friday by the US Centers for Disease Control and Prevention.These include 21 cases among repatriated individuals, as well as 13 US cases.
  • "We are keeping track of cases resulting from repatriation efforts separately because we don't believe those numbers accurately represent the picture of what is happening in the community in the United States at this time,"
  • The 21 repatriated include 18 former passengers of the Diamond Princess cruise ship that docked in Japan, plus three who had been previously evacuated from China.
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  • The 13th US case was confirmed overnight in Humboldt County, California. County officials offered few details but said a close contact with symptoms was also undergoing testing, and both are self-isolating at home.
  • "I think the folks on the ground did just the right thing, by -- out of an abundance of caution -- moving those 14 people into an isolation area where they pose no threat to themselves or anyone else, to provide room for a robust inter-agency discussion between not just CDC and state, but really the operational elements of HHS,"
  • "At the end of the day, the State Department had a decision to make, informed by our inter-agency partners, and we went ahead and made that decision," Walters said. "And the decision, I think, was the right one in bringing those people home."
tongoscar

17 More People Diagnosed With Viral Pneumonia in China | Time - 0 views

time.com/...iral-pneumonia-illness-spreads

shared by tongoscar on 20 Jan 20 - No Cached
  • (BEIJING) — Seventeen more people in central China have been diagnosed with a new form of viral pneumonia that has killed two patients and placed other countries on alert as millions of Chinese travel for Lunar New Year holidays.
  • In total, 62 cases of the novel coronavirus have been identified in the city of Wuhan, where the virus appears to have originated. The Wuhan Municipal Health Commission reported the new cases in a statement Sunday.
  • Nineteen of those individuals have been discharged from the hospital, while two men in their 60s — one with severe preexisting conditions — have died from the illness. Eight are in critical condition.
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  • At least a half-dozen countries in Asia and three U.S. airports have started screening incoming airline passengers from central China.
  • In the most recently diagnosed group, ages ranged between 30 and 79, Wuhan’s health commission said. Their initial symptoms were fever and cough.
  • The health commission’s statement did not say whether these patients had visited the Huanan Seafood Wholesale Market, which has been suspended after many infected individuals reported having either worked at or visited the venue.
  • Most patients are experiencing mild symptoms, Li said, and no related cases have been found in more than 700 people who came into close contact with infected patients.
  • The Chinese government is keen to avoid a repeat of SARS, or severe acute respiratory syndrome, another coronavirus that started in southern China in late 2002 and spread to more than two dozen countries, killing nearly 800 people.
anniina03

Boeing's Mission for NASA Gets Cut Short - The Atlantic - 0 views

www.theatlantic.com/...603970

science research Technology

shared by anniina03 on 13 Jan 20 - No Cached
  • It was a picture-perfect launch, just before sunrise on a sandy coastline. The rocket, bright as a candle flame, climbed steadily, leaving a spindly trail of smoke that split the sky in half, with the sharp darkness of night on one side and the first pastel hues of daylight on the other. It carried a capsule, bound for the International Space Station, to the edge of space and let go.
  • The trouble started after that. The capsule, built for NASA by Boeing, was supposed to ignite its own engines to boost itself higher into orbit, where it would chase after the space station. But the engines didn’t start when they should have.
  • But the craft was flying just out of reach of communication, between two satellites. When engineers could finally contact Starliner, they made the spacecraft thrust itself higher, but it was too late. The confused capsule had been burning fuel to maintain its position, and didn’t have enough left to execute that crucial push toward the ISS.
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  • The capsule, named CST-100 Starliner, is part of a NASA program called Commercial Crew, an effort to launch astronauts to the ISS from the U.S. The agency has not had that capability since the space-shuttle program ended in 2011 under the weight of cost, safety, and political factors.
  • According to NASA officials, after Starliner separated from the rocket, the capsule missed the moment it needed to ignite its engines for a carefully timed and fully automated process known as an orbital insertion burn. Without that step, the spacecraft couldn’t fire the thrusters to shove itself into the correct orbit.
  • Engineers watched, unable to help from below, as the spacecraft became disoriented.
  • Jim Chilton, the senior vice president of Boeing Space and Launch, said engineers don’t know why the clock went off track. Nicole Mann, who would have made her first trip to space on the next mission, said that the astronauts “train extensively for this type of contingency, and had we been on board, there could have been actions that we could have taken,” such as manually controlling the spacecraft.
  • Now the future of the program is uncertain, particularly for Boeing. It’s unclear what additional tests NASA might now require from Boeing before letting astronauts fly, including, perhaps, another attempt at an uncrewed mission. The capsule’s failure will certainly reshuffle schedules and could contribute to further delays for Boeing, already under scrutiny for its sluggishness in a recent report from NASA’s inspector general.
  • The spacecraft failure means yet another cycle of bad news for Boeing. The company has a long history with NASA; it was the prime contractor for the ISS and also worked on the space shuttles. But the company is better known for its airplanes, and in recent months the flaws of its 737 Max, which contributed to two deadly crashes, have put Boeing under intense pressure to prove that its aircraft are safe.
  • In the coming days, NASA and Boeing teams will review data from Starliner’s short-lived mission. And the space agency will continue its negotiations to buy more seats on the Soyuz, Russia’s transportation system, which can cost as much as $86 million. NASA’s last trip on the Soyuz system is scheduled for April. If neither company’s crew capsule is ready by then, NASA will have to buy more slots to ensure that American astronauts can launch to space.
katherineharron

Cabin fever: What it is, how to 'cure' it - CNN - 0 views

www.cnn.com/...index.html

shared by katherineharron on 19 Mar 20 - No Cached
  • "Cabin fever is not like a psychological disorder, so I wouldn't say there's any sort of official definition of it," said Vaile Wright, a psychologist and director of clinical research and quality at the American Psychological Association.
  • "It involves a range of negative emotions and distress related to restricted movement: irritability, boredom, some hopelessness and even, behaviorally, restlessness and difficulty concentrating. Those would be the constellation of symptoms one might expect if they were feeling that way."
  • Your personality and temperament are major factors in how quickly you develop these kinds of emotions, Wright said.
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  • Establish a routineInstead of treating this experience like a vacation, Wright said, you should still get up and do all the things you normally would do during your former schedule. Or as many as you can.
  • "If you've got a relatively large living location [in which] you can move around to different rooms and mix up your space a little bit, you're probably a little bit better off."
  • "Unless you know you've been exposed or are infected, social distancing does not mean that you can't go outside," Wright said. "Going outside, getting fresh air, taking a walk -- those are all really important things to do."
  • "We also know that from research on things like quarantine and isolation, staying socially connected is really important," Wright said. "Obviously that can be challenging right now because the whole point is not to have face-to-face contact."
anniina03

Coronavirus: Why some countries wear face masks and others don't - BBC News - 0 views

www.bbc.com/world-52015486

psychology bias

shared by anniina03 on 27 Mar 20 - No Cached
  • Since the start of the coronavirus outbreak some places have fully embraced wearing face masks, and anyone caught without one risks becoming a social pariah.But in many other parts of the world, from the UK and the US to Sydney and Singapore, it's still perfectly acceptable to walk around bare-faced.
  • the official advice from the World Health Organization has been clear. Only two types of people should wear masks: those who are sick and show symptoms, and those who are caring for people who are suspected to have the coronavirus.
  • a mask is not seen as reliable protection, given that current research shows the virus is spread by droplets and contact with contaminated surfaces. So it could protect you, but only in certain situations such as when you're in close quarters with others where someone infected might sneeze or cough near your face.
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  • Removing a mask requires special attention to avoid hand contamination, and it could also breed a false sense of security.
  • in some parts of Asia everyone now wears a mask by default - it is seen as safer and more considerate.
  • In mainland China, Hong Kong, Japan, Thailand and Taiwan, the broad assumption is that anyone could be a carrier of the virus, even healthy people. So in the spirit of solidarity, you need to protect others from yourself.
  • In East Asia, many people are used to wearing masks when they are sick or when it's hayfever season, because it's considered impolite to be sneezing or coughing openly.
  • The 2003 Sars virus outbreak, which affected several countries in the region, also drove home the importance of wearing masks, particularly in Hong Kong, where many died as a result of the virus.So one key difference between these societies and Western ones, is that they have experienced contagion before - and the memories are still fresh and painful.
  • Some argue that ubiquitous mask wearing, as a very visual reminder of the dangers of the virus, could actually act as a "behavioural nudge" to you and others for overall better personal hygiene.
  • But there are downsides of course. Some places such as Japan, Indonesia and Thailand are facing shortages at the moment, and South Korea has had to ration out masks.
  • There is the fear that people may end up re-using masks - which is unhygienic - use masks sold on the black market, or wear homemade masks, which could be of inferior quality and essentially useless.
  • People who do not wear masks in these places have also been stigmatised, to the point that they are shunned and blocked from shops and buildings.
  • In countries where mask wearing is not the norm, such as the West, those who do wear masks have been shunned or even attacked. It hasn't helped that many of these mask wearers are Asians.
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