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Javier E

Data on inbred nobles support a leader-driven theory of history | The Economist - 0 views

  • a recent working paper by Nico Voigtländer and Sebastian Ottinger of the University of California at Los Angeles argues that leaders’ impact can indeed be isolated—thanks to the genomes of kings like Charles.
  • In theory, each round of inbreeding should have made monarchs slightly stupider—and thus worse at their jobs. This yields a natural experiment. Assuming that countries’ propensity for incest did not vary based on their political fortunes, the periods in which they had highly inbred (and probably dim-witted) leaders occurred at random intervals.
  • The authors analysed 331 European monarchs between 990 and 1800. They first calculated how inbred each ruler was, and then assessed countries’ success during their reigns using two measures: historians’ subjective scores, and the change in land area controlled by each monarch. The authors only compared each ruler against their own country’s historical averages.
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  • The change in their land areas tended to be about 24 percentage points greater under their least inbred rulers than under their most inbred ones.
  • Sure enough, Spain’s tailspin under Charles was predictable. Countries tended to endure their darkest periods under their most inbred monarchs, and enjoy golden ages during the reigns of their most genetically diverse leaders.
  • the study’s finding—rulers who preside over setbacks tend to be relatively unintelligent—has timeless implications.
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    The authors analysed 331 European monarchs between 990 and 1800. They first calculated how inbred each ruler was, and then assessed countries' success during their reigns using two measures: historians' subjective scores, and the change in land area controlled by each monarch. The authors only compared each ruler against their own country's historical averages.
peterconnelly

Bitcoin - United States Dollar (CRYPTO:$BTC) - Higher Knowledge Leads To Greater Optimism on Bitcoin | Benzinga - 0 views

  • A recently conducted survey has found out that the higher people rate their level of knowledge, the more optimistic they are about the future of Bitcoin
  • Block, Inc., a digital payment company, partnered with Wakefield Research to survey 9,500 people in 14 countries across the Americas (2,375), EMEA (4,360), and APAC (2860) in early 2022.
  • Additionally, the survey found that the common perceptions of BTC as male-dominated are not as stark and disappear completely in many cases, with a broad and diverse community of people who are enthusiastic and consider themselves knowledgeable about BTC.
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  • 41% of those who said to have fair to expert levels of cryptocurrency knowledge said they were very likely to purchase BTC in the next 12 months, compared with just 7.9% of those with limited to no knowledge of the topic.
criscimagnael

Understanding Science: An overview - 0 views

  • Science is, in one sense, our knowledge of all that — all the stuff that is in the universe
  • But just as importantly, science is also a reliable process by which we learn about all that stuff in the universe. However, science is different from many other ways of learning because of the way it is done. Science relies on testing ideas with evidence gathered from the natural world.
  • Science helps satisfy the natural curiosity with which we are all born: why is the sky blue, how did the leopard get its spots, what is a solar eclipse? With science, we can answer such questions without resorting to magical explanations.
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  • Without science, the modern world would not be modern at all, and we still have much to learn.
  • does not deal with supernatural explanations.
  • it is a path to understanding.
  • all science relies on testing ideas by figuring out what expectations are generated by an idea and making observations to find out whether those expectations hold true.
  • Accepted scientific ideas are reliable because they have been subjected to rigorous testing,
  • It relies on a system of checks and balances, which helps ensure that science moves in the direction of greater accuracy and understanding. This system is facilitated by diversity within the scientific community, which offers a broad range of perspectives on scientific ideas.
Javier E

(3) Algorithms Didn't Kill Hipsters; Poptimism Did - 0 views

  • I don’t think it is algorithms per se that have killed hipsters so much as the all-encompassing imperative of poptimism.
  • At its core, poptimism is the idea that because a thing is popular, that means that it is good and should be celebrated.
  • Poptimism has spread beyond music and is at least part of the reason why, for instance, you see constant demands that comic book movies get best picture nominations.
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  • poptimism has intertwined with a variety of cultural omnivorism that encourages people to embrace the most popular fare from all genres. And this is where the algorithm comes in: it feeds people a steady drip of the most popular things and assures you you’re good for enjoying a diverse array of sameness.
  • But, and this is important, taste distinctions still matter. Social rank demands fealty to certain ideals of taste, even if artistry isn’t the taste that matters. “Omnivorism, for all of its rejections of ‘taste,’ still presupposes that cultural choice can change society,” Marx writes. “Consumerism can support allies, shame enemies, and deny prestige and financial support to oppressors.”
  • In the modern cultural landscape, “the hipster” has been replaced by what might be called “der kommisar,” and der kommisar has a few general rules for how to appreciate culture:
  • 1.     Artists should create content that promotes progressive political views and reveals unconscious biases against oppressed groups.2.  Gatekeepers should work to represent minority voices by elevating minority artists.3.     Consumers should only buy artworks and goods with progressive values that are created by upright individuals.4.     Majority groups should never profit on styles or stories that originate within minority groups.5.     Critics should decanonize antiprogressive artists and their works, and question aesthetics associated with high-status distinction.*
  • “art should avoid being for art’s sake when social equity is at stake.” The quality of artistry matters less than supporting artists who think the right things and say the right things
  • I don’t think you can really understand much of the last decade or so of cultural writing—or, for that matter, cultural production—if you don’t understand this dynamic and how poptimism, omnivorism, and identity politics have all spun together to change, at the very least, how people talk publicly about the art they consume
Javier E

The New History Wars - The Atlantic - 0 views

  • Critical historians who thought they were winning the fight for control within the academy now face dire retaliation from outside the academy. The dizzying turn from seeming triumph in 2020 to imminent threat in 2022 has unnerved many practitioners of the new history. Against this background, they did not welcome it when their association’s president suggested that maybe their opponents had a smidgen of a point.
  • a background reality of the humanities in the contemporary academy: a struggle over who is entitled to speak about what. Nowhere does this struggle rage more fiercely than in anything to do with the continent of Africa. Who should speak? What may be said? Who will be hired?
  • ne obvious escape route from the generational divide in the academy—and the way the different approaches to history, presentist and antiquarian, tend to map onto it—is for some people, especially those on the older and whiter side of the divide, to keep their mouths shut about sensitive issues
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  • The political and methodological stresses within the historical profession are intensified by economic troubles. For a long time, but especially since the economic crisis of 2008, university students have turned away from the humanities, preferring to major in fields that seem to offer more certain and lucrative employment. Consequently, academic jobs in the humanities and especially in history have become radically more precarious for younger faculty—even as universities have sought to meet diversity goals in their next-generation hiring by expanding offerings in history-adjacent specialties, such as gender and ethnic studies.
  • The result has produced a generational divide. Younger scholars feel oppressed and exploited by universities pressing them to do more labor for worse pay with less security than their elders; older scholars feel that overeager juniors are poised to pounce on the least infraction as an occasion to end an elder’s career and seize a job opening for themselves. Add racial difference as an accelerant, and what was intended as an interesting methodological discussion in a faculty newsletter can explode into a national culture war.
  • One of the greatest American Africanists was the late Philip Curtin. He wrote one of the first attempts to tally the exact number of persons trafficked by the transatlantic slave trade. Upon publication in 1972, his book was acclaimed as a truly pioneering work of history. By 1995, however, he was moved to protest against trends in the discipline at that time in an article in the Chronicle of Higher Education:I am troubled by increasing evidence of the use of racial criteria in filling faculty posts in the field of African history … This form of intellectual apartheid has been around for several decades, but it appears to have become much more serious in the past few years, to the extent that white scholars trained in African history now have a hard time finding jobs.
  • Much of academia is governed these days by a joke from the Soviet Union: “If you think it, don’t speak it. If you speak it, don’t write it. If you write it, don’t sign it. But if you do think it, speak it, write it, and sign it—don’t be surprised.”
  • Yet this silence has consequences, too. One of the most unsettling is the displacement of history by mythmaking
  • mythmaking is spreading from “just the movies” to more formal and institutional forms of public memory. If old heroes “must fall,” their disappearance opens voids for new heroes to be inserted in their place—and that insertion sometimes requires that new history be fabricated altogether, the “bad history” that Sweet tried to warn against.
  • If it is not the job of the president of the American Historical Association to confront those questions, then whose is it?
  • Sweet used a play on words—“Is History History?”—for the title of his complacency-shaking essay. But he was asking not whether history is finished, done with, but Is history still history? Is it continuing to do what history is supposed to do? Or is it being annexed for other purposes, ideological rather than historical ones?
  • Advocates of studying the more distant past to disturb and challenge our ideas about the present may accuse their academic rivals of “presentism.”
  • In real life, of course, almost everybody who cares about history believes in a little of each option. But how much of each? What’s the right balance? That’s the kind of thing that historians do argue about, and in the arguing, they have developed some dismissive labels for one another
  • Those who look to the more recent past to guide the future may accuse the other camp of “antiquarianism.”
  • The accusation of presentism hurts because it implies that the historian is sacrificing scholarly objectivity for ideological or political purposes. The accusation of antiquarianism stings because it implies that the historian is burrowing into the dust for no useful purpose at all.
  • In his mind, he was merely reopening one of the most familiar debates in professional history: the debate over why? What is the value of studying the past? To reduce the many available answers to a stark choice: Should we study the more distant past to explore its strangeness—and thereby jolt ourselves out of easy assumptions that the world we know is the only possible one?
  • Or should we study the more recent past to understand how our world came into being—and thereby learn some lessons for shaping the future?
  • The August edition of the association’s monthly magazine featured, as usual, a short essay by the association’s president, James H. Sweet, a professor at the University of Wisconsin at Madison. Within hours of its publication, an outrage volcano erupted on social media. A professor at Cornell vented about the author’s “white gaze.”
Javier E

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

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

CarynAI, created with GPT-4 technology, will be your girlfriend - The Washington Post - 0 views

  • CarynAI also shows how AI applications can increase the ability of a single person to reach an audience of thousands in a way that, for users, may feel distinctly personal.
  • The impact could be enormous for someone forming something resembling a personal relationship with thousands or millions of online followers. It could also show how thin and tenuous these simulations of human connection could become.
  • CarynAI also is a reminder that sex and romance are often the first realm in which technological progress becomes profitable. Marjorie acknowledges that some of the exchanges with CarynAI become sexually explicit
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  • CarynAI is the first major release from a company called Forever Voices. The company previously has created realistic AI chatbots that allow users to talk with replicated versions of Steve Jobs, Kanye West, Donald Trump and Taylor Swift
  • CarynAI is a far more sophisticated product, the company says, and part of Forever Voices’ new AI companion initiative, meant to provide users with a girlfriend-like experience that fans can emotionally bond with.
  • John Meyer, CEO and founder of Forever Voices, said that he created the company last year, after trying to use AI to develop ways to reconnect with his late father, who passed away in 2017. He built an AI voice chatbot that replicated his late father’s voice and personality to talk to and found the experience incredibly healing. “It was a remarkable experience to talk to him again in a super realistic way,” Meyer said. “I’ve been in tech my whole life, I’m a programmer, so it was easy for me to start building something like that especially as things got more advanced with the AI space.”
  • Meyer’s company has about 10 employees. One job Meyer is hoping to fill soon is chief ethics officer. “There are a lot of ways to do this wrong,”
  • One safeguard is trying to limit the amount of time a user is allowed to chat with CarynAI. To keep users from becoming addicted, CarynAI is programmed to wind down conversations after about an hour, encouraging users to pick back up later. But there is no hard time limit on use, and some users are spending hours speaking to CarynAI per day, according to Marjorie’s manager, Ishan Goel.
  • “I consider myself a futurist at heart and when I look into the future I believe this is the beginning of a very diverse future consisting of AI to human companionship,”
  • Elizabeth Snower, founder of ICONIQ, which creates conversational 3D avatars, predicts that soon there will be “AI influencers on every social platform that are influencing consumer decisions.”
  • “A lot of people have just been kind of really mad at the existence of this. They think that it’s the end of humanity,” she said.
  • Marjorie hopes the backlash will fade when other online personalities begin rolling out their own AI companions
  • “I think in the next five years, most Americans will have an AI companion in their pocket in some way, shape or form, whether it’s an ultra flirty AI that you’re dating, an AI that’s your personal trainer, or simply a tutor companion. Those are all things that we are building internally,
  • That strikes AI adviser and investor Allie K. Miller as a likely outcome. “I can imagine a future in which everyone — celebrities, TV characters, influencers, your brother — has an online avatar that they invite their audience or friends to engage with. … With the accessibility of these models, I’m not surprised it’s expanding to scaled interpersonal relationships.”
Javier E

Opinion | Your Angry Uncle Wants to Talk About Politics. What Do You Do? - The New York Times - 0 views

  • In our combined years of experience helping people talk about difficult political issues from abortion to guns to race, we’ve found most can converse productively without sacrificing their beliefs or spoiling dinner
  • It’s not merely possible to preserve your relationships while talking with folks you disagree with, but engaging respectfully will actually make you a more powerful advocate for the causes you care about.
  • The key to persuasive political dialogue is creating a safe and welcoming space for diverse views with a compassionate spirit, active listening and personal storytelling
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  • Select your reply I’m more liberal, so I’ll chat with Conservative Uncle Bot. I’m more conservative, so I’ll chat with Liberal Uncle Bot.
  • Hey, it’s the Angry Uncle Bot. I have LOTS of opinions. But what kind of Uncle Bot do you want to chat with?
  • To help you cook up a holiday impeachment conversation your whole family and country will appreciate, here’s the Angry Uncle Bot for practice.
  • As Americans gather for our annual Thanksgiving feast, many are sharpening their rhetorical knives while others are preparing to bury their heads in the mashed potatoes.
Javier E

An Existential Problem in the Search for Alien Life - The Atlantic - 0 views

  • The fact is, we still don’t know what life is.
  • since the days of Aristotle, scientists and philosophers have struggled to draw a precise line between what is living and what is not, often returning to criteria such as self-organization, metabolism, and reproduction but never finding a definition that includes, and excludes, all the right things.
  • If you say life consumes fuel to sustain itself with energy, you risk including fire; if you demand the ability to reproduce, you exclude mules. NASA hasn’t been able to do better than a working definition: “Life is a self-sustaining chemical system capable of Darwinian evolution.”
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  • it lacks practical application. If humans found something on another planet that seemed to be alive, how much time would we have to sit around and wait for it to evolve?
  • The only life we know is life on Earth. Some scientists call this the n=1 problem, where n is the number of examples from which we can generalize.
  • Cronin studies the origin of life, also a major interest of Walker’s, and it turned out that, when expressed in math, their ideas were essentially the same. They had both zeroed in on complexity as a hallmark of life. Cronin is devising a way to systematize and measure complexity, which he calls Assembly Theory.
  • What we really want is more than a definition of life. We want to know what life, fundamentally, is. For that kind of understanding, scientists turn to theories. A theory is a scientific fundamental. It not only answers questions, but frames them, opening new lines of inquiry. It explains our observations and yields predictions for future experiments to test.
  • Consider the difference between defining gravity as “the force that makes an apple fall to the ground” and explaining it, as Newton did, as the universal attraction between all particles in the universe, proportional to the product of their masses and so on. A definition tells us what we already know; a theory changes how we understand things.
  • the potential rewards of unlocking a theory of life have captivated a clutch of researchers from a diverse set of disciplines. “There are certain things in life that seem very hard to explain,” Sara Imari Walker, a physicist at Arizona State University who has been at the vanguard of this work, told me. “If you scratch under the surface, I think there is some structure that suggests formalization and mathematical laws.”
  • Walker doesn’t think about life as a biologist—or an astrobiologist—does. When she talks about signs of life, she doesn’t talk about carbon, or water, or RNA, or phosphine. She reaches for different examples: a cup, a cellphone, a chair. These objects are not alive, of course, but they’re clearly products of life. In Walker’s view, this is because of their complexity. Life brings complexity into the universe, she says, in its own being and in its products, because it has memory: in DNA, in repeating molecular reactions, in the instructions for making a chair.
  • He measures the complexity of an object—say, a molecule—by calculating the number of steps necessary to put the object’s smallest building blocks together in that certain way. His lab has found, for example, when testing a wide range of molecules, that those with an “assembly number” above 15 were exclusively the products of life. Life makes some simpler molecules, too, but only life seems to make molecules that are so complex.
  • I reach for the theory of gravity as a familiar parallel. Someone might ask, “Okay, so in terms of gravity, where are we in terms of our understanding of life? Like, Newton?” Further back, further back, I say. Walker compares us to pre-Copernican astronomers, reliant on epicycles, little orbits within orbits, to make sense of the motion we observe in the sky. Cleland has put it in terms of chemistry, in which case we’re alchemists, not even true chemists yet
  • Walker’s whole notion is that it’s not only theoretically possible but genuinely achievable to identify something smaller—much smaller—that still nonetheless simply must be the result of life. The model would, in a sense, function like biosignatures as an indication of life that could be searched for. But it would drastically improve and expand the targets.
  • Walker would use the theory to predict what life on a given planet might look like. It would require knowing a lot about the planet—information we might have about Venus, but not yet about a distant exoplanet—but, crucially, would not depend at all on how life on Earth works, what life on Earth might do with those materials.
  • Without the ability to divorce the search for alien life from the example of life we know, Walker thinks, a search is almost pointless. “Any small fluctuations in simple chemistry can actually drive you down really radically different evolutionary pathways,” she told me. “I can’t imagine [life] inventing the same biochemistry on two worlds.”
  • Walker’s approach is grounded in the work of, among others, the philosopher of science Carol Cleland, who wrote The Quest for a Universal Theory of Life.
  • she warns that any theory of life, just like a definition, cannot be constrained by the one example of life we currently know. “It’s a mistake to start theorizing on the basis of a single example, even if you’re trying hard not to be Earth-centric. Because you’re going to be Earth-centric,” Cleland told me. In other words, until we find other examples of life, we won’t have enough data from which to devise a theory. Abstracting away from Earthliness isn’t a way to be agnostic, Cleland argues. It’s a way to be too abstract.
  • Cleland calls for a more flexible search guided by what she calls “tentative criteria.” Such a search would have a sense of what we’re looking for, but also be open to anomalies that challenge our preconceptions, detections that aren’t life as we expected but aren’t familiar not-life either—neither a flower nor a rock
  • it speaks to the hope that exploration and discovery might truly expand our understanding of the cosmos and our own world.
  • The astrobiologist Kimberley Warren-Rhodes studies life on Earth that lives at the borders of known habitability, such as in Chile’s Atacama Desert. The point of her experiments is to better understand how life might persist—and how it might be found—on Mars. “Biology follows some rules,” she told me. The more of those rules you observe, the better sense you have of where to look on other worlds.
  • In this light, the most immediate concern in our search for extraterrestrial life might be less that we only know about life on Earth, and more that we don’t even know that much about life on Earth in the first place. “I would say we understand about 5 percent,” Warren-Rhodes estimates of our cumulative knowledge. N=1 is a problem, and we might be at more like n=.05.
  • who knows how strange life on another world might be? What if life as we know it is the wrong life to be looking for?
  • We understand so little, and we think we’re ready to find other life?
Javier E

Opinion | How to be Human - The New York Times - 0 views

  • I have learned something profound along the way. Being openhearted is a prerequisite for being a full, kind and wise human being. But it is not enough. People need social skills
  • The real process of, say, building a friendship or creating a community involves performing a series of small, concrete actions well: being curious about other people; disagreeing without poisoning relationships; revealing vulnerability at an appropriate pace; being a good listener; knowing how to ask for and offer forgiveness; knowing how to host a gathering where everyone feels embraced; knowing how to see things from another’s point of view.
  • People want to connect. Above almost any other need, human beings long to have another person look into their faces with love and acceptance
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  • we lack practical knowledge about how to give one another the attention we crave
  • Some days it seems like we have intentionally built a society that gives people little guidance on how to perform the most important activities of life.
  • If I can shine positive attention on others, I can help them to blossom. If I see potential in others, they may come to see potential in themselves. True understanding is one of the most generous gifts any of us can give to another.
  • I see the results, too, in the epidemic of invisibility I encounter as a journalist. I often find myself interviewing people who tell me they feel unseen and disrespected
  • I’ve been working on a book called “How to Know a Person: The Art of Seeing Others Deeply and Being Deeply Seen.” I wanted it to be a practical book — so that I would learn these skills myself, and also, I hope, teach people how to understand others, how to make them feel respected, valued and understood.
  • I wanted to learn these skills for utilitarian reasons
  • If I’m going to work with someone, I don’t just want to see his superficial technical abilities. I want to understand him more deeply — to know whether he is calm in a crisis, comfortable with uncertainty or generous to colleagues.
  • I wanted to learn these skills for moral reasons
  • Many of the most productive researchers were in the habit of having breakfast or lunch with an electrical engineer named Harry Nyquist. Nyquist really listened to their challenges, got inside their heads, brought out the best in them. Nyquist, too, was an illuminator.
  • Finally, I wanted to learn these skills for reasons of national survival
  • We evolved to live with small bands of people like ourselves. Now we live in wonderfully diverse societies, but our social skills are inadequate for the divisions that exist. We live in a brutalizing time.
  • In any collection of humans, there are diminishers and there are illuminators. Diminishers are so into themselves, they make others feel insignificant
  • They stereotype and label. If they learn one thing about you, they proceed to make a series of assumptions about who you must be.
  • Illuminators, on the other hand, have a persistent curiosity about other people.
  • hey have been trained or have trained themselves in the craft of understanding others. They know how to ask the right questions at the right times — so that they can see things, at least a bit, from another’s point of view. They shine the brightness of their care on people and make them feel bigger, respected, lit up.
  • A biographer of the novelist E.M. Forster wrote, “To speak with him was to be seduced by an inverse charisma, a sense of being listened to with such intensity that you had to be your most honest, sharpest, and best self.” Imagine how good it would be to offer people that kind of hospitality.
  • social clumsiness I encounter too frequently. I’ll be leaving a party or some gathering and I’ll realize: That whole time, nobody asked me a single question. I estimate that only 30 percent of the people in the world are good question askers. The rest are nice people, but they just don’t ask. I think it’s because they haven’t been taught to and so don’t display basic curiosity about others.
  • Many years ago, patent lawyers at Bell Labs were trying to figure out why some employees were much more productive than others.
  • Illuminators are a joy to be around
  • The gift of attention.
  • Each of us has a characteristic way of showing up in the world. A person who radiates warmth will bring out the glowing sides of the people he meets, while a person who conveys formality can meet the same people and find them stiff and detached. “Attention,” the psychiatrist Iain McGilchrist writes, “is a moral act: It creates, brings aspects of things into being.”
  • When Jimmy sees a person — any person — he is seeing a creature with infinite value and dignity, made in the image of God. He is seeing someone so important that Jesus was willing to die for that person.
  • Accompaniment.
  • Accompaniment is an other-centered way of being with people during the normal routines of life.
  • If we are going to accompany someone well, we need to abandon the efficiency mind-set. We need to take our time and simply delight in another person’s way of being
  • I know a couple who treasure friends who are what they call “lingerable.” These are the sorts of people who are just great company, who turn conversation into a form of play and encourage you to be yourself. It’s a great talent, to be lingerable.
  • Other times, a good accompanist does nothing more than practice the art of presence, just being there.
  • The art of conversation.
  • If you tell me something important and then I paraphrase it back to you, what psychologists call “looping,” we can correct any misimpressions that may exist between us.
  • Be a loud listener. When another person is talking, you want to be listening so actively you’re burning calories.
  • He’s continually responding to my comments with encouraging affirmations, with “amen,” “aha” and “yes!” I love talking to that guy.
  • I no longer ask people: What do you think about that? Instead, I ask: How did you come to believe that? That gets them talking about the people and experiences that shaped their values.
  • Storify whenever possible
  • People are much more revealing and personal when they are telling stories.
  • Do the looping, especially with adolescents
  • If you want to know how the people around you see the world, you have to ask them. Here are a few tips I’ve collected from experts on how to become a better conversationalist:
  • Turn your partner into a narrator
  • People don’t go into enough detail when they tell you a story. If you ask specific follow-up questions — Was your boss screaming or irritated when she said that to you? What was her tone of voice? — then they will revisit the moment in a more concrete way and tell a richer story
  • If somebody tells you he is having trouble with his teenager, don’t turn around and say: “I know exactly what you mean. I’m having incredible problems with my own Susan.” You may think you’re trying to build a shared connection, but what you are really doing is shifting attention back to yourself.
  • Don’t be a topper
  • Big questions.
  • The quality of your conversations will depend on the quality of your questions
  • As adults, we get more inhibited with our questions, if we even ask them at all. I’ve learned we’re generally too cautious. People are dying to tell you their stories. Very often, no one has ever asked about them.
  • So when I first meet people, I tend to ask them where they grew up. People are at their best when talking about their childhoods. Or I ask where they got their names. That gets them talking about their families and ethnic backgrounds.
  • After you’ve established trust with a person, it’s great to ask 30,000-foot questions, ones that lift people out of their daily vantage points and help them see themselves from above.
  • These are questions like: What crossroads are you at? Most people are in the middle of some life transition; this question encourages them to step back and describe theirs
  • I’ve learned it’s best to resist this temptation. My first job in any conversation across difference or inequality is to stand in other people’s standpoint and fully understand how the world looks to them. I’ve found it’s best to ask other people three separate times and in three different ways about what they have just said. “I want to understand as much as possible. What am I missing here?”
  • Can you be yourself where you are and still fit in? And: What would you do if you weren’t afraid? Or: If you died today, what would you regret not doing?
  • “What have you said yes to that you no longer really believe in?
  • “What is the no, or refusal, you keep postponing?”
  • “What is the gift you currently hold in exile?,” meaning, what talent are you not using
  • “Why you?” Why was it you who started that business? Why was it you who ran for school board? She wants to understand why a person felt the call of responsibility. She wants to understand motivation.
  • “How do your ancestors show up in your life?” But it led to a great conversation in which each of us talked about how we’d been formed by our family heritages and cultures. I’ve come to think of questioning as a moral practice. When you’re asking good questions, you’re adopting a posture of humility, and you’re honoring the other person.
  • Stand in their standpoint
  • I used to feel the temptation to get defensive, to say: “You don’t know everything I’m dealing with. You don’t know that I’m one of the good guys here.”
  • If the next five years is a chapter in your life, what is the chapter about?
  • every conversation takes place on two levels
  • The official conversation is represented by the words we are saying on whatever topic we are talking about. The actual conversations occur amid the ebb and flow of emotions that get transmitted as we talk. With every comment I am showing you respect or disrespect, making you feel a little safer or a little more threatened.
  • If we let fear and a sense of threat build our conversation, then very quickly our motivations will deteriorate
  • If, on the other hand, I show persistent curiosity about your viewpoint, I show respect. And as the authors of “Crucial Conversations” observe, in any conversation, respect is like air. When it’s present nobody notices it, and when it’s absent it’s all anybody can think about.
  • the novelist and philosopher Iris Murdoch argued that the essential moral skill is being considerate to others in the complex circumstances of everyday life. Morality is about how we interact with each other minute by minute.
  • I used to think the wise person was a lofty sage who doled out life-altering advice in the manner of Yoda or Dumbledore or Solomon. But now I think the wise person’s essential gift is tender receptivity.
  • The illuminators offer the privilege of witness. They take the anecdotes, rationalizations and episodes we tell and see us in a noble struggle. They see the way we’re navigating the dialectics of life — intimacy versus independence, control versus freedom — and understand that our current selves are just where we are right now on our long continuum of growth.
  • The really good confidants — the people we go to when we are troubled — are more like coaches than philosopher kings.
  • They take in your story, accept it, but prod you to clarify what it is you really want, or to name the baggage you left out of your clean tale.
  • They’re not here to fix you; they are here simply to help you edit your story so that it’s more honest and accurate. They’re here to call you by name, as beloved
  • They see who you are becoming before you do and provide you with a reputation you can then go live into.
  • there has been a comprehensive shift in my posture. I think I’m more approachable, vulnerable. I know more about human psychology than I used to. I have a long way to go, but I’m evidence that people can change, sometimes dramatically, even in middle and older age.
Javier E

The New York Times' trans coverage is under fire. The paper needs to listen | Arwa Mahdawi | The Guardian - 0 views

  • I’ve got a feeling the poor alien might get the impression that every third person in the US is trans – rather than 0.5% of the population. They (I assume aliens are nonbinary) might get the impression that nobody is allowed to say the word “woman” any more and we are all being forced at gunpoint to say “uterus-havers”. They might get the impression that women’s sports have been completely taken over by trans women. They might believe that millions of children are being mutilated by doctors in the name of gender-affirming care because of the all-powerful trans lobby. They might come away thinking that JK Rowling is not a multi-multi-multi-millionaire with endless resources at her disposal but a marginalized victim who needs brave Times columnists to come to her defense.
  • “In the past eight months the Times has now published more than 15,000 words’ worth of front-page stories asking whether care and support for young trans people might be going too far or too fast”. Those, to reiterate, are newspaper front-page stories. As Popula notes, that number “doesn’t include the 11,000 or so words the New York Times Magazine devoted to a laboriously evenhanded story about disagreements over the standards of care for trans youth; or the 3,000 words of the front-page story … on whether trans women athletes are unfairly ruining the competition for other women; or the 1,200 words of the front-page story … on how trans interests are banning the word “woman” from abortion-rights discourse.”
  • This letter, addressed to the paper’s associate managing editor for standards, accused the Times of treating gender diversity “with an eerily familiar mix of pseudoscience and euphemistic, charged language, while publishing reporting on trans children that omits relevant information about its sources”. That relevant information being that some of those sources have affiliations with far-right groups. That “charged language” being phrases like “patient zero” to describe a transgender young person seeking gender-affirming care, “a phrase that vilifies transness as a disease to be feared”.
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  • “It is not unusual for outside groups to critique our coverage or to rally supporters to seek to influence our journalism,” Kahn wrote in the memo. “In this case, however, members of our staff and contributors to The Times joined the effort … We do not welcome, and will not tolerate, participation by Times journalists in protests organized by advocacy groups or attacks on colleagues on social media and other public forums.”
  • Charlie Stadtlander, the Times’ director of external communication, put out a statement stating that the organization pursues “independent reporting on transgender issues that include profiling groundbreakers in the movement, challenges and prejudice faced by the community, and how society is grappling with debates about care”. While that was all very diplomatic, the executive editor, Joe Kahn, and opinion editor, Kathleen Kingsbury, sent around a rather more pointed newsroom memo condemning the letters on Thursday.
  • The second letter was signed by more than 100 LGBTQ+ and civil rights groups, including Glaad and the Human Rights Campaign. It expressed support for the contributor letter and accused the Times of platforming “fringe theories” and “dangerous inaccuracies”. It noted that while the Times has produced responsible coverage of trans people, “those articles are not getting front-page placement or sent to app users via push notification like the irresponsible pieces are”. And it observed that rightwing politicians have been using the Times’s coverage of trans issues to justify criminalizing gender-affirming care.
  • Here’s the thing: there is no clear-cut line between advocacy and journalism. All media organizations have a perspective about the world and filter their output (which will, of course, strive to be fairly reported) through that perspective. To pretend otherwise is dishonest. Like it or not, the Times is involved in advocacy. It just needs to step back for a moment and think about who it’s advocating for.
Javier E

How to Find Joy in Your Sisyphean Existence - The Atlantic - 0 views

  • the gods. They took their revenge by condemning Sisyphus to eternal torment in the underworld: He had to roll a huge boulder up a hill. When he reached the top, the stone would roll back down to the bottom, and he would have to start all over, on and on, forever.
  • One could even argue that all of life is Sisyphean: We eat to just get hungry again, and shower just to get dirty again, day after day, until the end.
  • Absurd, isn’t it? Albert Camus, the philosopher and father of a whole school of thought called absurdism, thought so. In his 1942 book The Myth of Sisyphus, Camus singles out Sisyphus as an icon of the absurd, noting that “his scorn of the gods, his hatred of death, and his passion for life won him that unspeakable penalty in which the whole being is exerted toward accomplishing nothing.”
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  • It would be easy to conclude that an absurdist view of life rules out happiness and leads anyone with any sense to despair at her very existence. And yet in his book, Camus concludes, “One must imagine Sisyphus happy
  • this unexpected twist in Camus’ philosophy of life and happiness can help you change your perspective and see your daily struggles in a new, more equanimous way.
  • he argues that despite the hardships of this world, against all apparent odds, human beings regularly experience true happiness. People in terrible circumstances bask in love for one another. They enjoy simple diversions
  • Even Sisyphus was happy, according to Camus, because “the struggle itself toward the heights is enough to fill a man’s heart.” Simply put, he had something to keep him busy.
  • Instead of feeling desperation at the futility of life, Camus tells us to embrace its ridiculousness. It’s the only way to arrive at happiness, the most absurd emotion of all under these circumstances
  • We shouldn’t try to find some cosmic meaning in our relentless routines—getting, spending, eating, working, pushing our own little boulders up our own little hills
  • Instead, we should laugh uproariously at the fact that there is no meaning, and be happy anyway.
  • Happiness, for Camus, is an existential declaration of independence. Instead of advising “Don’t worry, be happy,” he offers a rebellious “Tell the universe to go suck eggs, be happy.”
  • If embracing the ridiculous seems impossible to you, Camus says it’s only because of your pride.
  • “Those who prefer their principles over their happiness, they refuse to be happy outside the conditions they seem to have attached to their happiness,”
  • In fact, each of us can consciously implement Camus’ absurdism in order to forge a happier life. Here are three practical ways to find joy in the ridiculous.
  • 1. Stand up to your ennui.
  • You can’t necessarily change your perception of the world, but, as I have written, you most certainly can change your response to that perception. Meet that feeling of despair with a personal motto, such as “I don’t know what everything means, but I do know I am alive right now, and I will not squander this moment
  • 2. Look for opportunities to do a little good.
  • One of the best ways to cultivate futility is by focusing on the big things you can’t control—war, natural disasters, hatred—as opposed to the little things you can.
  • Those little things include bringing a small blessing or source of relief to others.
  • if your commute to work is a soul-sucking existential nightmare, don’t ruminate on the cars stopped ahead of you. Rather, focus on making space for that poor sap stuck in the wrong lane who’s desperately trying to merge
  • 3. Be fully present.
  • Absurdity tends to sting only when we see it from the “outside”; for example, when you think about how meaningless it has been to wash the dishes every day in the past only to find them dirty again right now—and imagine the countless dish washings that the rest of your life will comprise.
  • Confronting the absurd is much more comfortable when you do so with mindfulness.
  • “While washing the dishes one should only be washing the dishes, which means that while washing the dishes one should be completely aware of the fact that one is washing the dishes.
  • When the broad sweep of life brings you horror, concentrate on this moment, and savor it. The pleasure and meaning you can find right now are real; the meaninglessness of the future is not.
  • Some mornings, I wake up seeing only boulders and can’t face pushing them once again up that hill
  • Those are the days when my old friend Camus comes in handy. Instead of despairing of the absurdity of life, I lean into it, laugh at it, and start my day in a light mood. Then I gather my beloved boulders and set out for the nearest hill.
Javier E

Tracking Viral Misinformation - The New York Times - 0 views

  • More than a year after Donald J. Trump left office, the QAnon conspiracy theory that thrived during his administration continues to attract more Americans, including many Republicans and far-right news consumers, according to results from a survey released on Thursday from the Public Religion Research Institute.
  • The nonprofit and nonpartisan group found that 16 percent of Americans, or roughly 41 million people, believed last year in the three key tenets of the conspiracy theory
  • Those are that Satanist pedophiles who run a global child sex-trafficking operation control the government and other major institutions
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  • that a coming storm will sweep elites from power
  • and that violence might be necessary to save the country.
  • In October 2021, 17 percent of Americans believed in the conspiracy theory, up from 14 percent in March
  • the percentage of people who rejected QAnon falsehoods shrank to 34 percent in October from 40 percent in March
  • After Mr. Trump lost the 2020 presidential election, QAnon was expected to be hobbled without him. But it has persisted despite that and despite efforts by tech platforms to staunch its spread. Forensic linguists have also tried to unmask and defang the anonymous author who signed online messages as Q.
  • Robert P. Jones, the founder and chief executive of the research group and a social science researcher with decades of experience, said he never expected to be dealing with serious survey questions about whether powerful American institutions were controlled by devil-worshiping, sex-trafficking pedophiles. To have so many Americans agree with such a question, he said, was “stunning.”
  • Believers are “racially, religiously and politically diverse,”
  • Among Republicans, 25 percent found QAnon to be valid, compared with 14 percent of independents and 9 percent of Democrats.
  • Media preferences were a major predictor of QAnon susceptibility, with people who trust far-right news sources such as One America News Network and Newsmax nearly five times more likely to be believers than those who trust mainstream news
  • Fox News viewers were twice as likely to back QAnon ideas
  • Most QAnon believers associated Christianity with being American and said that the United States risked losing its culture and identity and must be protected from foreign influence
  • seven in 10 believers agreed with the lie that the 2020 election was stolen from Mr. Trump.
  • More than half of QAnon supporters are white, while 20 percent are Hispanic and 13 percent are Black.
  • They were most likely to have household incomes of less than $50,000 a year, hold at most a high school degree, hail from the South and reside in a suburb.
Javier E

Opinion | Do You Live in a 'Tight' State or a 'Loose' One? Turns Out It Matters Quite a Bit. - The New York Times - 0 views

  • Political biases are omnipresent, but what we don’t fully understand yet is how they come about in the first place.
  • In 2014, Michele J. Gelfand, a professor of psychology at the Stanford Graduate School of Business formerly at the University of Maryland, and Jesse R. Harrington, then a Ph.D. candidate, conducted a study designed to rank the 50 states on a scale of “tightness” and “looseness.”
  • titled “Tightness-Looseness Across the 50 United States,” the study calculated a catalog of measures for each state, including the incidence of natural disasters, disease prevalence, residents’ levels of openness and conscientiousness, drug and alcohol use, homelessness and incarceration rates.
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  • Gelfand and Harrington predicted that “‘tight’ states would exhibit a higher incidence of natural disasters, greater environmental vulnerability, fewer natural resources, greater incidence of disease and higher mortality rates, higher population density, and greater degrees of external threat.”
  • The South dominated the tight states: Mississippi, Alabama Arkansas, Oklahoma, Tennessee, Texas, Louisiana, Kentucky, South Carolina and North Carolina
  • states in New England and on the West Coast were the loosest: California, Oregon, Washington, Maine, Massachusetts, Connecticut, New Hampshire and Vermont.
  • Cultural differences, Gelfand continued, “have a certain logic — a rationale that makes good sense,” noting that “cultures that have threats need rules to coordinate to survive (think about how incredibly coordinated Japan is in response to natural disasters).
  • “Rule Makers, Rule Breakers: How Tight and Loose Cultures Wire the World” in 2018, in which she described the results of a 2016 pre-election survey she and two colleagues had commissioned
  • The results were telling: People who felt the country was facing greater threats desired greater tightness. This desire, in turn, correctly predicted their support for Trump. In fact, desired tightness predicted support for Trump far better than other measures. For example, a desire for tightness predicted a vote for Trump with 44 times more accuracy than other popular measures of authoritarianism.
  • The 2016 election, Gelfand continued, “turned largely on primal cultural reflexes — ones that had been conditioned not only by cultural forces, but by a candidate who was able to exploit them.”
  • Gelfand said:Some groups have much stronger norms than others; they’re tight. Others have much weaker norms; they’re loose. Of course, all cultures have areas in which they are tight and loose — but cultures vary in the degree to which they emphasize norms and compliance with them.
  • In both 2016 and 2020, Donald Trump carried all 10 of the top “tight” states; Hillary Clinton and Joe Biden carried all 10 of the top “loose” states.
  • The tight-loose concept, Gelfand argued,is an important framework to understand the rise of President Donald Trump and other leaders in Poland, Hungary, Italy, and France,
  • cultures that don’t have a lot of threat can afford to be more permissive and loose.”
  • The gist is this: when people perceive threat — whether real or imagined, they want strong rules and autocratic leaders to help them survive
  • My research has found that within minutes of exposing study participants to false information about terrorist incidents, overpopulation, pathogen outbreaks and natural disasters, their minds tightened. They wanted stronger rules and punishments.
  • Gelfand writes that tightness encourages conscientiousness, social order and self-control on the plus side, along with close-mindedness, conventional thinking and cultural inertia on the minus side.
  • Looseness, Gelfand posits, fosters tolerance, creativity and adaptability, along with such liabilities as social disorder, a lack of coordination and impulsive behavior.
  • If liberalism and conservatism have historically played a complementary role, each checking the other to constrain extremism, why are the left and right so destructively hostile to each other now, and why is the contemporary political system so polarized?
  • Along the same lines, if liberals and conservatives hold differing moral visions, not just about what makes a good government but about what makes a good life, what turned the relationship between left and right from competitive to mutually destructive?
  • As a set, Niemi wrote, conservative binding values encompassthe values oriented around group preservation, are associated with judgments, decisions, and interpersonal orientations that sacrifice the welfare of individuals
  • She cited research thatfound 47 percent of the most extreme conservatives strongly endorsed the view that “The world is becoming a more and more dangerous place,” compared to 19 percent of the most extreme liberals
  • Conservatives and liberals, Niemi continued,see different things as threats — the nature of the threat and how it happens to stir one’s moral values (and their associated emotions) is a better clue to why liberals and conservatives react differently.
  • Unlike liberals, conservatives strongly endorse the binding moral values aimed at protecting groups and relationships. They judge transgressions involving personal and national betrayal, disobedience to authority, and disgusting or impure acts such as sexually or spiritually unchaste behavior as morally relevant and wrong.
  • Underlying these differences are competing sets of liberal and conservative moral priorities, with liberals placing more stress than conservatives on caring, kindness, fairness and rights — known among scholars as “individualizing values
  • conservatives focus more on loyalty, hierarchy, deference to authority, sanctity and a higher standard of disgust, known as “binding values.”
  • Niemi contended that sensitivity to various types of threat is a key factor in driving differences between the far left and far right.
  • For example, binding values are associated with Machiavellianism (e.g., status-seeking and lying, getting ahead by any means, 2013); victim derogation, blame, and beliefs that victims were causal contributors for a variety of harmful acts (2016, 2020); and a tendency to excuse transgressions of ingroup members with attributions to the situation rather than the person (2023).
  • Niemi cited a paper she and Liane Young, a professor of psychology at Boston College, published in 2016, “When and Why We See Victims as Responsible: The Impact of Ideology on Attitudes Toward Victims,” which tested responses of men and women to descriptions of crimes including sexual assaults and robberies.
  • We measured moral values associated with unconditionally prohibiting harm (“individualizing values”) versus moral values associated with prohibiting behavior that destabilizes groups and relationships (“binding values”: loyalty, obedience to authority, and purity)
  • Increased endorsement of binding values predicted increased ratings of victims as contaminated, increased blame and responsibility attributed to victims, increased perceptions of victims’ (versus perpetrators’) behaviors as contributing to the outcome, and decreased focus on perpetrators.
  • A central explanation typically offered for the current situation in American politics is that partisanship and political ideology have developed into strong social identities where the mass public is increasingly sorted — along social, partisan, and ideological lines.
  • What happened to people ecologically affected social-political developments, including the content of the rules people made and how they enforced them
  • Just as ecological factors differing from region to region over the globe produced different cultural values, ecological factors differed throughout the U.S. historically and today, producing our regional and state-level dimensions of culture and political patterns.
  • Joshua Hartshorne, who is also a professor of psychology at Boston College, took issue with the binding versus individualizing values theory as an explanation for the tendency of conservatives to blame victims:
  • I would guess that the reason conservatives are more likely to blame the victim has less to do with binding values and more to do with the just-world bias (the belief that good things happen to good people and bad things happen to bad people, therefore if a bad thing happened to you, you must be a bad person).
  • Belief in a just world, Hartshorne argued, is crucial for those seeking to protect the status quo:It seems psychologically necessary for anyone who wants to advocate for keeping things the way they are that the haves should keep on having, and the have-nots have got as much as they deserve. I don’t see how you could advocate for such a position while simultaneously viewing yourself as moral (and almost everyone believes that they themselves are moral) without also believing in the just world
  • Conversely, if you generally believe the world is not just, and you view yourself as a moral person, then you are likely to feel like you have an obligation to change things.
  • I asked Lene Aaroe, a political scientist at Aarhus University in Denmark, why the contemporary American political system is as polarized as it is now, given that the liberal-conservative schism is longstanding. What has happened to produce such intense hostility between left and right?
  • There is variation across countries in hostility between left and right. The United States is a particularly polarized case which calls for a contextual explanatio
  • I then asked Aaroe why surveys find that conservatives are happier than liberals. “Some research,” she replied, “suggests that experiences of inequality constitute a larger psychological burden to liberals because it is more difficult for liberals to rationalize inequality as a phenomenon with positive consequences.”
  • Numerous factors potentially influence the evolution of liberalism and conservatism and other social-cultural differences, including geography, topography, catastrophic events, and subsistence styles
  • Steven Pinker, a professor of psychology at Harvard, elaborated in an email on the link between conservatism and happiness:
  • t’s a combination of factors. Conservatives are likelier to be married, patriotic, and religious, all of which make people happier
  • They may be less aggrieved by the status quo, whereas liberals take on society’s problems as part of their own personal burdens. Liberals also place politics closer to their identity and striving for meaning and purpose, which is a recipe for frustration.
  • Some features of the woke faction of liberalism may make people unhappier: as Jon Haidt and Greg Lukianoff have suggested, wokeism is Cognitive Behavioral Therapy in reverse, urging upon people maladaptive mental habits such as catastrophizing, feeling like a victim of forces beyond one’s control, prioritizing emotions of hurt and anger over rational analysis, and dividing the world into allies and villains.
  • Why, I asked Pinker, would liberals and conservatives react differently — often very differently — to messages that highlight threat?
  • It may be liberals (or at least the social-justice wing) who are more sensitive to threats, such as white supremacy, climate change, and patriarchy; who may be likelier to moralize, seeing racism and transphobia in messages that others perceive as neutral; and being likelier to surrender to emotions like “harm” and “hurt.”
  • While liberals and conservatives, guided by different sets of moral values, may make agreement on specific policies difficult, that does not necessarily preclude consensus.
  • there are ways to persuade conservatives to support liberal initiatives and to persuade liberals to back conservative proposals:
  • While liberals tend to be more concerned with protecting vulnerable groups from harm and more concerned with equality and social justice than conservatives, conservatives tend to be more concerned with moral issues like group loyalty, respect for authority, purity and religious sanctity than liberals are. Because of these different moral commitments, we find that liberals and conservatives can be persuaded by quite different moral arguments
  • For example, we find that conservatives are more persuaded by a same-sex marriage appeal articulated in terms of group loyalty and patriotism, rather than equality and social justice.
  • Liberals who read the fairness argument were substantially more supportive of military spending than those who read the loyalty and authority argument.
  • We find support for these claims across six studies involving diverse political issues, including same-sex marriage, universal health care, military spending, and adopting English as the nation’s official language.”
  • In one test of persuadability on the right, Feinberg and Willer assigned some conservatives to read an editorial supporting universal health care as a matter of “fairness (health coverage is a basic human right)” or to read an editorial supporting health care as a matter of “purity (uninsured people means more unclean, infected, and diseased Americans).”
  • Conservatives who read the purity argument were much more supportive of health care than those who read the fairness case.
  • “political arguments reframed to appeal to the moral values of those holding the opposing political position are typically more effective
  • In “Conservative and Liberal Attitudes Drive Polarized Neural Responses to Political Content,” Willer, Yuan Chang Leong of the University of Chicago, Janice Chen of Johns Hopkins and Jamil Zaki of Stanford address the question of how partisan biases are encoded in the brain:
  • society. How do such biases arise in the brain? We measured the neural activity of participants watching videos related to immigration policy. Despite watching the same videos, conservative and liberal participants exhibited divergent neural responses. This “neural polarization” between groups occurred in a brain area associated with the interpretation of narrative content and intensified in response to language associated with risk, emotion, and morality. Furthermore, polarized neural responses predicted attitude change in response to the videos.
  • The four authors argue that their “findings suggest that biased processing in the brain drives divergent interpretations of political information and subsequent attitude polarization.” These results, they continue, “shed light on the psychological and neural underpinnings of how identical information is interpreted differently by conservatives and liberals.”
  • The authors used neural imaging to follow changes in the dorsomedial prefrontal cortex (known as DMPFC) as conservatives and liberals watched videos presenting strong positions, left and right, on immigration.
  • or each video,” they write,participants with DMPFC activity time courses more similar to that of conservative-leaning participants became more likely to support the conservative positio
  • Conversely, those with DMPFC activity time courses more similar to that of liberal-leaning participants became more likely to support the liberal position. These results suggest that divergent interpretations of the same information are associated with increased attitude polarizatio
  • Together, our findings describe a neural basis for partisan biases in processing political information and their effects on attitude change.
  • Describing their neuroimaging method, the authors point out that theysearched for evidence of “neural polarization” activity in the brain that diverges between people who hold liberal versus conservative political attitudes. Neural polarization was observed in the dorsomedial prefrontal cortex (DMPFC), a brain region associated with the interpretation of narrative content.
  • The question is whether the political polarization that we are witnessing now proves to be a core, encoded aspect of the human mind, difficult to overcome — as Leong, Chen, Zaki and Willer sugges
  • — or whether, with our increased knowledge of the neural basis of partisan and other biases, we will find more effective ways to manage these most dangerous of human predispositions.
Javier E

Elon Musk's Disastrous Weekend on Twitter - The Atlantic - 0 views

  • It’s useful to keep in mind that Twitter is an amplification machine. It is built to allow people, with astonishingly little effort, to reach many other people. (This is why brands like it.)
  • There are a million other ways to express yourself online: This has nothing to do with free speech, and Twitter is not obligated to protect your First Amendment rights.
  • When Elon Musk and his fans talk about free speech on Twitter, they’re actually talking about loud speech. Who is allowed to use this technology to make their message very loud, to the exclusion of other messages?
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  • Musk seems willing to grant this power to racists, conspiracy theorists, and trolls. This isn’t great for reasonable people who want to have nuanced conversations on social media, but the joke has always been on them. Twitter isn’t that place, and it never will be.
  • one of Musk’s first moves after taking over was to fire the company’s head of policy—an individual who had publicly stated a commitment to both free speech and preventing abuse.
  • On Friday, Musk tweeted that Twitter would be “forming a content moderation council with widely diverse viewpoints,” noting that “no major content decisions [would] happen before that council convenes.” Just three hours later, replying to a question about lifting a suspension on The Daily Wire’s Jordan Peterson, Musk signaled that maybe that wasn’t exactly right; he tweeted: “Anyone suspended for minor & dubious reasons will be freed from Twitter jail.” He says he wants a democratic council, yet he’s also setting policy by decree.
  • Perhaps most depressingly, this behavior is quite familiar. As Techdirt’s Mike Masnick has pointed out, we are all stuck “watching Musk speed run the content moderation learning curve” and making the same mistakes that social-media executives made with their platforms in their first years at the helm.
  • Musk has charged himself with solving the central, seemingly intractable issue at the core of hundreds of years of debate about free speech. In the social-media era, no entity has managed to balance preserving both free speech and genuine open debate across the internet at scale.
  • Musk hasn’t just given himself a nearly impossible task; he’s also created conditions for his new company’s failure. By acting incoherently as a leader and lording the prospect of mass terminations over his employees, he’s created a dysfunctional and chaotic work environment for the people who will ultimately execute his changes to the platform
Javier E

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

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

Opinion | Where Have all the Adults in Children's Books Gone? - The New York Times - 0 views

  • Some might see the entrenchment of child-centeredness in children’s literature as reinforcing what some social critics consider a rising tide of narcissism in young people today. But to be fair: Such criticisms of youth transcend the ages.
  • What is certainly true now is the primacy of “mirrors and windows,” a philosophy that strives to show children characters who reflect how they look back to them, as well as those from different backgrounds, mostly with an eye to diversity.
  • This is a noble goal, but those mirrors and windows should apply to adults as well. Adults are, after all, central figures in children’s lives — their parents and caregivers, their teachers, their role models
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  • . The implicit lesson is that grown-ups aren’t infallible. It’s OK to laugh at them and it’s OK to feel compassion for them and it’s even OK to feel sorry for them on occasion.
  • The adult figures in children’s literature are also frequently outsiders or eccentrics in some way, and quite often subject to ridicule
  • yes, adults are often the Other — which makes them a mystery and a curiosity. Literature offers insight into these occasionally intimidating creatures.
  • In real life, children revere adults and they fear them. It only follows, then, that they appreciate when adult characters behave admirably but also delight in seeing the consequences — especially when rendered with humor — when they don’t.
  • Nursery rhymes, folk tales, myths and legends overwhelmingly cast adults as their central characters — and have endured for good reason
  • In somewhat later tales, children investigated crimes alongside Sherlock Holmes, adventured through Narnia, inhabited Oz and traversed Middle-earth. Grown-up heroes can be hobbits, or rabbits (“Watership Down”), badgers or moles (“The Wind in the Willows”). Children join them no matter what because they like to be in league with their protagonists and by extension, their authors.
  • In children’s books with adult heroes, children get to conspire alongside their elders. Defying the too-often adversarial relationship between adults and children in literature, such books enable children to see that adults are perfectly capable of occupying their shared world with less antagonism — as partners in life, in love and in adventure.
karenmcgregor

Unraveling the Mysteries of Wireshark: A Beginner's Guide - 2 views

In the vast realm of computer networking, understanding the flow of data packets is crucial. Whether you're a seasoned network administrator or a curious enthusiast, the tool known as Wireshark hol...

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karenmcgregor

Empower Your Studies with a Trusted CCNA Assignment Helper: Navigating the Path to Netw... - 2 views

Are you a student immersed in the complexities of CCNA coursework, searching for a reliable CCNA assignment helper to lighten your academic load? Look no further! At computernetworkassignmenthelp.c...

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Javier E

Opinion | The Question of Transgender Care - The New York Times - 0 views

  • Doctors and researchers have proposed various theories to try to explain these trends. One is that greater social acceptance of trans people has enabled people to seek these therapies. Another is that teenagers are being influenced by the popularity of searching and experimenting around identity. A third is that the rise of teen mental health issues may be contributing to gender dysphoria.
  • Some activists and medical practitioners on the left have come to see the surge in requests for medical transitioning as a piece of the new civil rights issue of our time — offering recognition to people of all gender identities.
  • Transition through medical interventions was embraced by providers in the United States and Europe after a pair of small Dutch studies showed that such treatment improved patients’ well-being
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  • a 2022 Reuters investigation found that some American clinics were quite aggressive with treatment: None of the 18 U.S. clinics that Reuters looked at performed long assessments on their patients, and some prescribed puberty blockers on the first visit.
  • As Cass writes in her report, “The toxicity of the debate is exceptional.” She continues, “There are few other areas of health care where professionals are so afraid to openly discuss their views, where people are vilified on social media and where name-calling echoes the worst bullying behavior.”
  • The report’s greatest strength is its epistemic humility. Cass is continually asking, “What do we really know?” She is carefully examining the various studies — which are high quality, which are not. She is down in the academic weeds.
  • he notes that the quality of the research in this field is poor. The current treatments are “built on shaky foundations,” she writes in The BMJ. Practitioners have raced ahead with therapies when we don’t know what the effects will be. As Cass tells The BMJ, “I can’t think of another area of pediatric care where we give young people a potentially irreversible treatment and have no idea what happens to them in adulthood.”
  • She writes in her report, “The option to provide masculinizing/feminizing hormones from age 16 is available, but the review would recommend extreme caution.
  • her core conclusion is this: “For most young people, a medical pathway will not be the best way to manage their gender-related distress.” She realizes that this conclusion will not please many of the young people she has come to know, but this is where the evidence has taken her.
  • In 1877 a British philosopher and mathematician named William Kingdon Clifford published an essay called “The Ethics of Belief.” In it he argued that if a shipowner ignored evidence that his craft had problems and sent the ship to sea having convinced himself it was safe, then of course we would blame him if the ship went down and all aboard were lost. To have a belief is to bear responsibility, and one thus has a moral responsibility to dig arduously into the evidence, avoid ideological thinking and take into account self-serving biases.
  • “It is wrong always, everywhere, and for anyone, to believe anything upon insufficient evidence,” Clifford wrote
  • A belief, he continued, is a public possession. If too many people believe things without evidence, “the danger to society is not merely that it should believe wrong things, though that is great enough; but that it should become credulous, and lose the habit of testing things and inquiring into them; for then it must sink back into savagery.”
  • Since the Trump years, this habit of not consulting the evidence has become the underlying crisis in so many realms. People segregate into intellectually cohesive teams, which are always dumber than intellectually diverse teams. Issues are settled by intimidation, not evidence
  • Our natural human tendency is to be too confident in our knowledge, too quick to ignore contrary evidence. But these days it has become acceptable to luxuriate in those epistemic shortcomings, not to struggle against them. See, for example, the modern Republican Party.
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