Skip to main content

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

Group items matching
in title, tags, annotations or url

Sort By: Relevance | Date Filter: All | Bookmarks | Topics Simple Middle
11More

Lockdown has affected your memory - here's why - BBC Future - 0 views

www.bbc.com/...1113-covid-19-affecting-memory
shared by caelengrubb on 07 Jun 21 - No Cached
  • But in a survey conducted by the Alzheimer’s Society, half of relatives said that their loved ones’ memories had got worse after they began living more isolated lives.   
  • The most obvious factor is isolation. We know that a lack of social contact can affect the brain negatively and that the effect is most serious in those already experiencing memory difficulties.
  • Of course, not everyone has felt lonely during the pandemic, and the results of some studies have shown that levels of loneliness have plateaued over time.
  • ...8 more annotations...
  • Meanwhile, the Office of National Statistics in the UK has found that rates of depression have doubled. Both depression and anxiety are known to have an impact on memory.
  • Although levels of anxiety peaked when lockdown started and have gradually reduced, average levels have remained higher than in usual times, especially in people who are young, living alone, living with children, living on a low income or in urban areas
  • Repetition of stories helps us to consolidate our memories of what happened to us – so-called episodic memories. If we can’t socialise as much, perhaps it’s not surprising that those memories don’t feel as crystal clear as usual.
  • This is all made more difficult by a lack of cues to aid our memories. If you go out to work then your journey, the change of scenery and breaks you take punctuate the day, giving you time points to anchor your memorie
  • Then there’s a general fatigue, which also doesn’t help our memories. Zoom meetings are tiring, some work is much harder from home and holidays are getting cancelled. A lack of routine and anxiety about the pandemic can disturb our sleep. Put all that together – basically we’re consistently tired.
  • So with the combination of fatigue, anxiety, a lack of cues, and fewer social interactions, it’s no wonder that some of us feel our memories are letting us down.
  • The good news is that there are things we can do about it. Going for a walk, especially along unfamiliar streets, will bring your brain back to attention
  • Making sure the weekdays and the weekends are different enough not to merge into one can help with the distortions our new life can have on our perception of time.
16More

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

www.nytimes.com/...the-year-of-blur.html
shared by pier-paolo on 02 Nov 20 - No Cached
  • “The days are long, but the years are short.” Except in the pandemic, she said, “the days are long, and the year is also long.”
  • You’re not alone if you feel that 2020, perhaps the most dramatic and memorable year of our lifetimes — and that’s before Election Day — seems shuffled and disordered, like a giant blur. A dream state, or perhaps a nightmare.
  • That’s the paradox of 2020, or one of them: A year so momentous also feels, in a way, as if nothing happened at all.
  • ...13 more annotations...
  • Without the usual work mixers, festive holiday celebrations, far-flung vacations or casual dinners that typically mark and divide the calendar, the brain has a harder time processing and cataloging memories,
  • the stress of the year itself can shift how our brains experience time
  • there is a medical explanation for the feeling of mental haziness: Covid brain fog, a lingering combination of dementia-like symptoms including memory loss, confusion and difficulty focusing
  • For some who have recovered from Covid-19
  • Sheer monotony has the ability to warp time and tangle our memories, psychologists say, with quarantines and lockdowns robbing us of the “boundary events” that normally divide the days, like chapters in a book.
  • Without breaks in a repetitive routine, the mind has difficulty differentiating between memories, which psychologists call pattern separation,
  • t doesn’t help that so much of our lives are virtual now, happening only on screens. Instead of stimulating our senses in real life — going to shops, meeting friends for coffee, chatting with colleagues in the office — we FaceTime when the mood strikes, we binge Netflix shows from three years ago and we browse Amazon perpetually
  • If one problem is that there is too little going on in our lives, another problem, it seems, is that there is also too much.
  • The unending sense of crisis is an “ongoing, chronic stressor” that can lead to a collapse of the reassuring sense that our lives move in orderly fashion: past, present, future, which is key to mental stability.
  • In researching the psychological repercussions of devastating Southern California wildfires in the 1990s, Dr. Holman said that victims felt like “time slowed down" and “the days blurred together.” “Their sense of reality changes,” she said. “They’re not sure what’s real anymore. They feel a sense of a blur, like time is just a blur.”
  • But even people in solitary confinement will tell you that the essence of that experience is something we’re all experiencing now — the deprivation of normal social contact. And human beings really do depend on each other to structure our lives and tell us who we are.”
  • “We’ve all had basically enough of wearing our masks and having our lives disrupted,” Ms. Spinney said, “which is what we’re seeing now with Covid fatigue.”
  • Or perhaps we just need to remember that time is a human construct.
9More

This Strange Microbe May Mark One of Life's Great Leaps - The New York Times - 0 views

www.nytimes.com/...cells-eukaryotes-archaea.html science research
shared by anniina03 on 17 Jan 20 - No Cached
  • A bizarre tentacled microbe discovered on the floor of the Pacific Ocean may help explain the origins of complex life on this planet and solve one of the deepest mysteries in biology, scientists reported on Wednesday.Two billion years ago, simple cells gave rise to far more complex cells. Biologists have struggled for decades to learn how it happened.
  • The new species, called Prometheoarchaeum, turns out to be just such a transitional form, helping to explain the origins of all animals, plants, fungi — and, of course, humans. The research was reported in the journal Nature.
  • Species that share these complex cells are known as eukaryotes, and they all descend from a common ancestor that lived an estimated two billion years ago.Before then, the world was home only to bacteria and a group of small, simple organisms called archaea. Bacteria and archaea have no nuclei, lysosomes, mitochondria or skeletons
  • ...6 more annotations...
  • In the late 1900s, researchers discovered that mitochondria were free-living bacteria at some point in the past. Somehow they were drawn inside another cell, providing new fuel for their host. In 2015, Thijs Ettema of Uppsala University in Sweden and his colleagues discovered fragments of DNA in sediments retrieved from the Arctic Ocean. The fragments contained genes from a species of archaea that seemed to be closely related to eukaryotes.Dr. Ettema and his colleagues named them Asgard archaea. (Asgard is the home of the Norse gods.) DNA from these mystery microbes turned up in a river in North Carolina, hot springs in New Zealand and other places around the world.
  • Masaru K. Nobu, a microbiologist at the National Institute of Advanced Industrial Science and Technology in Tsukuba, Japan, and his colleagues managed to grow these organisms in a lab. The effort took more than a decade.The microbes, which are adapted to life in the cold seafloor, have a slow-motion existence. Prometheoarchaeum can take as long as 25 days to divide. By contrast, E. coli divides once every 20 minutes.
  • In the lab, the researchers mimicked the conditions in the seafloor by putting the sediment in a chamber without any oxygen. They pumped in methane and extracted deadly waste gases that might kill the resident microbes.The mud contained many kinds of microbes. But by 2015, the researchers had isolated an intriguing new species of archaea. And when Dr. Ettema and colleagues announced the discovery of Asgard archaea DNA, the Japanese researchers were shocked. Their new, living microbe belonged to that group.The researchers then undertook more painstaking research to understand the new species and link it to the evolution of eukaryotes.The researchers named the microbe Prometheoarchaeum syntrophicum, in honor of Prometheus, the Greek god who gave humans fire — after fashioning them from clay.
  • This finding suggests that the proteins that eukaryotes used to build complex cells started out doing other things, and only later were assigned new jobs.Dr. Nobu and his colleagues are now trying to figure out what those original jobs were. It’s possible, he said, that Prometheoarchaeum creates its tentacles with genes later used by eukaryotes to build cellular skeletons.
  • Before the discovery of Prometheoarchaeum, some researchers suspected that the ancestors of eukaryotes lived as predators, swallowing up smaller microbes. They might have engulfed the first mitochondria this way.
  • Instead of hunting prey, Prometheoarchaeum seems to make its living by slurping up fragments of proteins floating by. Its partners feed on its waste. They, in turn, provide Prometheoarchaeum with vitamins and other essential compounds.
5More

Rich people are living healthy lives for almost a decade more than poor people - CNN - 0 views

www.cnn.com/...index.html
shared by katherineharron on 19 Jan 20 - No Cached
  • Rich people live healthy, disability-free lives an average of nine years longer than less wealthy people, according to a major study that lays bare the troubling economic inequalities behind lifespans in the US and UK.
  • The biggest socioeconomic factor in predicting when those problems began was wealth, the team discovered, with richer people enjoying almost an extra decade before experiencing difficulties.
  • Research in 2016 found that men in the top financial 1% in the US can expect to live until the age of 87.3, nearly 15 years longer than those in the bottom 1%. The gap for women was 10 years.
  • ...2 more annotations...
  • "While life expectancy is a useful indicator of health, the quality of life as we get older is also crucial," lead author Paola Zaninotto, a public health specialist at University College London, said in a statement. "By measuring healthy life expectancy we can get an estimate of the number of years of life spent in favorable states of health or without disability."
  • Inequalities in healthy life expectancy exist in both countries and are of similar magnitude," the authors wrote in their conclusion. "In both countries efforts in reducing health inequalities should target people from disadvantaged socioeconomic groups."In general, the global life expectancy at birth in 2016 -- the latest year for which data is available -- was 72 years, according to the World Health Organization. The global average life expectancy rose by 5.5 years between 2000 and 2016, the fastest increase since the 1960s, WHO said.
49More

He Wants to Save Classics From Whiteness. Can the Field Survive? - The New York Times - 0 views

www.nytimes.com/...ics-greece-rome-whiteness.html
shared by Javier E on 08 Feb 21 - No Cached
  • Padilla laid out an indictment of his field. “If one were intentionally to design a discipline whose institutional organs and gatekeeping protocols were explicitly aimed at disavowing the legitimate status of scholars of color,” he said, “one could not do better than what classics has done.”
  • Padilla believes that classics is so entangled with white supremacy as to be inseparable from it. “Far from being extrinsic to the study of Greco-Roman antiquity,” he has written, “the production of whiteness turns on closer examination to reside in the very marrows of classics.”
  • Rather than kowtowing to criticism, Williams said, “maybe we should start defending our discipline.” She protested that it was imperative to stand up for the classics as the political, literary and philosophical foundation of European and American culture: “It’s Western civilization. It matters because it’s the West.” Hadn’t classics given us the concepts of liberty, equality and democracy?
  • ...46 more annotations...
  • Williams ceded the microphone, and Padilla was able to speak. “Here’s what I have to say about the vision of classics that you outlined,” he said. “I want nothing to do with it. I hope the field dies that you’ve outlined, and that it dies as swiftly as possible.”
  • “I believe in merit. I don’t look at the color of the author.” She pointed a finger in Padilla’s direction. “You may have got your job because you’re Black,” Williams said, “but I would prefer to think you got your job because of merit.”
  • What he did find was a slim blue-and-white textbook titled “How People Lived in Ancient Greece and Rome.” “Western civilization was formed from the union of early Greek wisdom and the highly organized legal minds of early Rome,” the book began. “The Greek belief in a person’s ability to use his powers of reason, coupled with Roman faith in military strength, produced a result that has come to us as a legacy, or gift from the past.” Thirty years later, Padilla can still recite those opening lines.
  • In 2017, he published a paper in the journal Classical Antiquity that compared evidence from antiquity and the Black Atlantic to draw a more coherent picture of the religious life of the Roman enslaved. “It will not do merely to adopt a pose of ‘righteous indignation’ at the distortions and gaps in the archive,” he wrote. “There are tools available for the effective recovery of the religious experiences of the enslaved, provided we work with these tools carefully and honestly.”
  • Padilla sensed that his pursuit of classics had displaced other parts of his identity, just as classics and “Western civilization” had displaced other cultures and forms of knowledge. Recovering them would be essential to dismantling the white-supremacist framework in which both he and classics had become trapped. “I had to actively engage in the decolonization of my mind,” he told me.
  • He also gravitated toward contemporary scholars like José Esteban Muñoz, Lorgia García Peña and Saidiya Hartman, who speak of race not as a physical fact but as a ghostly system o
  • In response to rising anti-immigrant sentiment in Europe and the United States, Mary Beard, perhaps the most famous classicist alive, wrote in The Wall Street Journal that the Romans “would have been puzzled by our modern problems with migration and asylum,” because the empire was founded on the “principles of incorporation and of the free movement of people.”
  • In November 2015, he wrote an essay for Eidolon, an online classics journal, clarifying that in Rome, as in the United States, paeans to multiculturalism coexisted with hatred of foreigners. Defending a client in court, Cicero argued that “denying foreigners access to our city is patently inhumane,” but ancient authors also recount the expulsions of whole “suspect” populations, including a roundup of Jews in 139 B.C., who were not considered “suitable enough to live alongside Romans.”
  • The job of classicists is not to “point out the howlers,” he said on a 2017 panel. “To simply take the position of the teacher, the qualified classicist who knows things and can point to these mistakes, is not sufficient.”
  • Dismantling structures of power that have been shored up by the classical tradition will require more than fact-checking; it will require writing an entirely new story about antiquity, and about who we are today
  • To find that story, Padilla is advocating reforms that would “explode the canon” and “overhaul the discipline from nuts to bolts,” including doing away with the label “classics” altogether.
  • . “What I want to be thinking about in the next few weeks,” he told them, “is how we can be telling the story of the early Roman Empire not just through a variety of sources but through a variety of persons.” He asked the students to consider the lives behind the identities he had assigned them, and the way those lives had been shaped by the machinery of empire, which, through military conquest, enslavement and trade, creates the conditions for the large-scale movement of human beings.
  • ultimately, he decided that leaving enslaved characters out of the role play was an act of care. “I’m not yet ready to turn to a student and say, ‘You are going to be a slave.’”
  • Privately, even some sympathetic classicists worry that Padilla’s approach will only hasten the field’s decline. “I’ve spoken to undergrad majors who say that they feel ashamed to tell their friends they’re studying classics,”
  • “I very much admire Dan-el’s work, and like him, I deplore the lack of diversity in the classical profession,” Mary Beard told me via email. But “to ‘condemn’ classical culture would be as simplistic as to offer it unconditional admiration.”
  • In a 2019 talk, Beard argued that “although classics may become politicized, it doesn’t actually have a politics,” meaning that, like the Bible, the classical tradition is a language of authority — a vocabulary that can be used for good or ill by would-be emancipators and oppressors alike.
  • Over the centuries, classical civilization has acted as a model for people of many backgrounds, who turned it into a matrix through which they formed and debated ideas about beauty, ethics, power, nature, selfhood, citizenship and, of course, race
  • Anthony Grafton, the great Renaissance scholar, put it this way in his preface to “The Classical Tradition”: “An exhaustive exposition of the ways in which the world has defined itself with regard to Greco-Roman antiquity would be nothing less than a comprehensive history of the world.”
  • Classics as we know it today is a creation of the 18th and 19th centuries. During that period, as European universities emancipated themselves from the control of the church, the study of Greece and Rome gave the Continent its new, secular origin story. Greek and Latin writings emerged as a competitor to the Bible’s moral authority, which lent them a liberatory power
  • Historians stress that such ideas cannot be separated from the discourses of nationalism, colorism and progress that were taking shape during the modern colonial period, as Europeans came into contact with other peoples and their traditions. “The whiter the body is, the more beautiful it is,” Winkelmann wrote.
  • While Renaissance scholars were fascinated by the multiplicity of cultures in the ancient world, Enlightenment thinkers created a hierarchy with Greece and Rome, coded as white, on top, and everything else below.
  • Jefferson, along with most wealthy young men of his time, studied classics at college, where students often spent half their time reading and translating Greek and Roman texts. “Next to Christianity,” writes Caroline Winterer, a historian at Stanford, “the central intellectual project in America before the late 19th century was classicism.
  • Of the 2.5 million people living in America in 1776, perhaps only 3,000 had gone to college, but that number included many of the founders
  • They saw classical civilization as uniquely educative — a “lamp of experience,” in the words of Patrick Henry, that could light the path to a more perfect union. However true it was, subsequent generations would come to believe, as Hannah Arendt wrote in “On Revolution,” that “without the classical example … none of the men of the Revolution on either side of the Atlantic would have possessed the courage for what then turned out to be unprecedented action.”
  • Comparisons between the United States and the Roman Empire became popular as the country emerged as a global power. Even after Latin and Greek were struck from college-entrance exams, the proliferation of courses on “great books” and Western civilization, in which classical texts were read in translation, helped create a coherent national story after the shocks of industrialization and global warfare.
  • even as the classics were pulled apart, laughed at and transformed, they continued to form the raw material with which many artists shaped their visions of modernity.
  • Over the centuries, thinkers as disparate as John Adams and Simone Weil have likened classical antiquity to a mirror. Generations of intellectuals, among them feminist, queer and Black scholars, have seen something of themselves in classical texts, flashes of recognition that held a kind of liberatory promise
  • The language that is used to describe the presence of classical antiquity in the world today — the classical tradition, legacy or heritage — contains within it the idea of a special, quasi-genetic relationship. In his lecture “There Is No Such Thing as Western Civilization,” Kwame Anthony Appiah (this magazine’s Ethicist columnist) mockingly describes the belief in such a kinship as the belief in a “golden nugget” of insight — a precious birthright and shimmering sign of greatness — that white Americans and Europeans imagine has been passed down to them from the ancients.
  • To see classics the way Padilla sees it means breaking the mirror; it means condemning the classical legacy as one of the most harmful stories we’ve told ourselves
  • Padilla is wary of colleagues who cite the radical uses of classics as a way to forestall change; he believes that such examples have been outmatched by the field’s long alliance with the forces of dominance and oppression.
  • Classics and whiteness are the bones and sinew of the same body; they grew strong together, and they may have to die together. Classics deserves to survive only if it can become “a site of contestation” for the communities who have been denigrated by it in the past.
  • if classics fails his test, Padilla and others are ready to give it up. “I would get rid of classics altogether,” Walter Scheidel, another of Padilla’s former advisers at Stanford, told me. “I don’t think it should exist as an academic field.”
  • One way to get rid of classics would be to dissolve its faculties and reassign their members to history, archaeology and language departments.
  • many classicists are advocating softer approaches to reforming the discipline, placing the emphasis on expanding its borders. Schools including Howard and Emory have integrated classics with Ancient Mediterranean studies, turning to look across the sea at Egypt, Anatolia, the Levant and North Africa. The change is a declaration of purpose: to leave behind the hierarchies of the Enlightenment and to move back toward the Renaissance model of the ancient world as a place of diversity and mixture.
  • Ian Morris put it more bluntly. “Classics is a Euro-American foundation myth,” Morris said to me. “Do we really want that sort of thing?”
  • There’s a more interesting story to be told about the history of what we call the West, the history of humanity, without valorizing particular cultures in it,” said Josephine Quinn, a professor of ancient history at Oxford. “It seems to me the really crucial mover in history is always the relationship between people, between cultures.”
  • “In some moods, I feel that this is just a moment of despair, and people are trying to find significance even if it only comes from self-accusation,” he told me. “I’m not sure that there is a discipline that is exempt from the fact that it is part of the history of this country. How distinctly wicked is classics? I don’t know that it is.”
  • “One of the dubious successes of my generation is that it did break the canon,” Richlin told me. “I don’t think we could believe at the time that we would be putting ourselves out of business, but we did.” She added: “If they blew up the classics departments, that would really be the end.”
  • Padilla, like Douglass, now sees the moment of absorption into the classical, literary tradition as simultaneous with his apprehension of racial difference; he can no longer find pride or comfort in having used it to bring himself out of poverty.
  • “Claiming dignity within this system of structural oppression,” Padilla has said, “requires full buy-in into its logic of valuation.” He refuses to “praise the architects of that trauma as having done right by you at the end.”
  • Last June, as racial-justice protests unfolded across the nation, Padilla turned his attention to arenas beyond classics. He and his co-authors — the astrophysicist Jenny Greene, the literary theorist Andrew Cole and the poet Tracy K. Smith — began writing their open letter to Princeton with 48 proposals for reform. “Anti-Blackness is foundational to America,” the letter began. “Indifference to the effects of racism on this campus has allowed legitimate demands for institutional support and redress in the face of microaggression and outright racist incidents to go long unmet.”
  • Padilla believes that the uproar over free speech is misguided. “I don’t see things like free speech or the exchange of ideas as ends in themselves,” he told me. “I have to be honest about that. I see them as a means to the end of human flourishing.”
  • “There is a certain kind of classicist who will look on what transpired and say, ‘Oh, that’s not us,’” Padilla said when we spoke recently. “What is of interest to me is why is it so imperative for classicists of a certain stripe to make this discursive move? ‘This is not us.’
  • Joel Christensen, the Brandeis professor, now feels that it is his “moral and ethical and intellectual responsibility” to teach classics in a way that exposes its racist history. “Otherwise we’re just participating in propaganda,”
  • Christensen, who is 42, was in graduate school before he had his “crisis of faith,” and he understands the fear that many classicists may experience at being asked to rewrite the narrative of their life’s work. But, he warned, “that future is coming, with or without Dan-el.”
  • On Jan. 6, Padilla turned on the television minutes after the windows of the Capitol were broken. In the crowd, he saw a man in a Greek helmet with TRUMP 2020 painted in white. He saw a man in a T-shirt bearing a golden eagle on a fasces — symbols of Roman law and governance — below the logo 6MWE, which stands for “Six Million Wasn’t Enough,
66More

Technopoly-Chs. 9,10--Scientism, the great symbol drain - 0 views

diigo.com/0m0g1y scientism science social science narrative objectivity advertising morality authority coherence Postman book notes
shared by Javier E on 02 Oct 21 - No Cached
  • By Scientism, I mean three interrelated ideas that, taken together, stand as one of the pillars of Technopoly.
  • The first and indispensable idea is, as noted, that the methods of the natural sciences can be applied to the study of human behavior. This idea is the backbone of much of psychology and sociology as practiced at least in America, and largely accounts for the fact that social science, to quote F. A. Hayek, "has cont~ibuted scarcely anything to our understanding of social phenomena." 2
  • The second idea is, as also noted, that social science generates specific principles which can be used to organize society on a rational and humane basis. This implies that technical meansmostly "invisible technologies" supervised by experts-can be designed to control human behavior and set it on the proper course.
  • ...63 more annotations...
  • The third idea is that faith in science can serve as a comprehensive belief system that gives meaning to life, as well. as a sense of well-being, morality, and even immortality.
  • the spirit behind this scientific ideal inspired several men to believe that the reliable and predictable knowledge that could be obtained about stars and atoms could also be obtained about human behavior.
  • Among the best known of these early "social scientists" were Claude-Henri de Saint-Simon, Prosper Enfantin, and, of course, Auguste Comte.
  • They held in common two beliefs to which T echnopoly is deeply indebted: that the natural sciences provide a method to unlock the secrets of both the human heart and the direction of social life; that society can be rationally and humanely reorganized according to principles that social science will uncover. It is with these men that the idea of "social engineering" begins and the seeds of Scientism are planted.
  • Information produced by counting may sometimes be valuable in helping a person get an idea, or, even more so, in providing support for an idea. But the mere activity of counting does not make science.
  • Nor does observing th_ings, though it is sometimes said that if one is empirical, one is scientific. To be empirical means to look at things before drawing conclusions. Everyone, therefore, is an empiricist, with the possible exception of paranoid schizophrenics.
  • What we may call science, then, is the quest to find the immutable and universal laws that govern processes, presuming that there are cause-and-effect relations among these processes. It follows that the quest to understand human behavior and feeling can in no sense except the most trivial be called science.
  • Scientists do strive to be empirical and where possible precise, but it is also basic to their enterprise that they maintain a high degree of objectivity, which means that they study things independently of what people think or do about them.
  • I do not say, incidentally, that the Oedipus complex and God do not exist. Nor do I say that to believe in them is harmful-far from it. I say only that, there being no tests that could, in principle, show them to be false, they fall outside the purview Scientism 151 of science, as do almost all theories that make up the content of "social science."
  • in the nineteenth centu~, novelists provided us with most of the powerful metaphors and images of our culture.
  • This fact relieves the scientist of inquiring into their values and motivations and for this reason alone separates science from what is called social science, consigning the methodology of the latter (to quote Gunnar Myrdal) to the status of the "metaphysical and pseudo-objective." 3
  • The status of social-science methods is further reduced by the fact that there are almost no experiments that will reveal a social-science theory to be false.
  • et us further suppose that Milgram had found that 100 percent of his 1 subjecl:s did what they were told, with or without Hannah Arendt. And now let us suppose that I tell you a story of a Scientism 153 group of people who in some real situation refused to comply with the orders of a legitimate authority-let us say, the Danes who in the face of Nazi occupation helped nine thousand Jews escape to Sweden. Would you say to me that this cannot be so because Milgram' s study proves otherwise? Or would you say that this overturns Milgram's work? Perhaps you would say that the Danish response is not relevant, since the Danes did not regard the Nazi occupation as constituting legitimate autho!ity. But then, how would we explain the cooperative response to Nazi authority of the French, the Poles, and the Lithuanians? I think you would say none of these things, because Milgram' s experiment qoes not confirm or falsify any theory that might be said to postulate a law of human nature. His study-which, incidentally, I find both fascinating and terrifying-is not science. It is something else entirely.
  • Freud, could not imagine how the book could be judged exemplary: it was science or it was nothing. Well, of course, Freud was wrong. His work is exemplary-indeed, monumental-but scarcely anyone believes today that Freud was doing science, any more than educated people believe that Marx was doing science, or Max Weber or Lewis Mumford or Bruno Bettelheim or Carl Jung or Margaret Mead or Arnold Toynbee. What these people were doing-and Stanley Milgram was doing-is documenting the behavior and feelings of people as they confront problems posed by their culture.
  • the stories of social r~searchers are much closer in structure and purpose to what is called imaginative literature; that is to say, both a social researcher and a novelist give unique interpretations to a set of human events and support their interpretations with examples in various forms. Their interpretations cannot be proved or disproved but will draw their appeal from the power of their language, the depth of their explanations, the relevance of their examples, and the credibility of their themes.
  • And all of this has, in both cases, an identifiable moral purpose.
  • The words "true" and "false" do not apply here in the sense that they are used in mathematics or science. For there is nothing universally and irrevocably true or false about these interpretations. There are no critical tests to confirm or falsify them. There are no natural laws from which they are derived. They are bound by time, by situation, and above all by the cultural prejudices of the researcher or writer.
  • Both the novelist and the social researcher construct their stories by the use of archetypes and metaphors.
  • Cervantes, for example, gave us the enduring archetype of the incurable dreamer and idealist in Don Quixote. The social historian Marx gave us the archetype of the ruthless and conspiring, though nameless, capitalist. Flaubert gave us the repressed b~urgeois romantic in Emma Bovary. And Margaret Mead gave us the carefree, guiltless Samoan adolescent. Kafka gave us the alienated urbanite driven to self-loathing. And Max Weber gave us hardworking men driven by a mythology he called the Protestant Ethic. Dostoevsky gave us the egomaniac redeemed by love and religious fervor. And B. F. Skinner gave us the automaton redeemed by a benign technology.
  • Why do such social researchers tell their stories? Essentially for didactic and moralistic purposes. These men and women tell their stories for the same reason the Buddha, Confucius, Hillel, and Jesus told their stories (and for the same reason D. H. Lawrence told his).
  • Moreover, in their quest for objectivity, scientists proceed on the assumption that the objects they study are indifferent to the fact that they are being studied.
  • If, indeed, the price of civilization is repressed sexuality, it was not Sigmund Freud who discovered it. If the consciousness of people is formed by their material circumstances, it was not Marx who discovered it. If the medium is the message, it was not McLuhan who discovered it. They have merely retold ancient stories in a modem style.
  • Unlike science, social research never discovers anything. It only rediscovers what people once were told and need to be told again.
  • Only in knowing ~omething of the reasons why they advocated education can we make sense of the means they suggest. But to understand their reas.ons we must also understand the narratives that governed their view of the world. By narrative, I mean a story of human history that gives meaning to the past, explains the present, and provides guidance for the future.
  • In Technopoly, it is not Scientism 159 enough to say, it is immoral and degrading to allow people to be homeless. You cannot get anywhere by asking a judge, a politician, or a bureaucrat to r~ad Les Miserables or Nana or, indeed, the New Testament. Y 01.i must show that statistics have produced data revealing the homeless to be unhappy and to be a drain on the economy. Neither Dostoevsky nor Freud, Dickens nor Weber, Twain nor Marx, is now a dispenser of legitimate knowledge. They are interesting; they are ''.worth reading"; they are artifacts of our past. But as for "truth," we must tum to "science."
  • In Technopoly, it is not enough for social research to rediscover ancient truths or to comment on and criticize the moral behavior of people. In T echnopoly, it is an insult to call someone a "moralizer." Nor is it sufficient for social research to put forward metaphors, images, and ideas that can help people live with some measure of understanding and dignity.
  • Such a program lacks the aura of certain knowledge that only science can provide. It becomes necessary, then, to transform psychology, sociology, and anthropology into "sciences," in which humanity itself becomes an object, much like plants, planets, or ice cubes.
  • That is why the commonplaces that people fear death and that children who come from stable families valuing scholarship will do well in school must be announced as "discoveries" of scientific enterprise. In this way, social resear~hers can see themselves, and can be seen, as scientists, researchers without bias or values, unburdened by mere opinion. In this way, social policies can be claimed to rest on objectively determined facts.
  • given the psychological, social, and material benefits that attach to the label "scientist," it is not hard to see why social researchers should find it hard to give it up.
  • Our social "s'cientists" have from the beginning been less tender of conscience, or less rigorous in their views of science, or perhaps just more confused about the questions their procedures can answer and those they cannot. In any case, they have not been squeamish about imputing to their "discoveries" and the rigor of their procedures the power to direct us in how we ought rightly to behave.
  • It is less easy to see why the rest of us have so willingly, even eagerly, cooperated in perpetuating the same illusion.
  • When the new technologies and techniques and spirit of men like Galileo, Newton, and Bacon laid the foundations of natural science, they also discredited the authority of earlier accounts of the physical world, as found, for example, in the great tale of Genesis. By calling into question the truth of such accounts in one realm, science undermined the whole edifice of belief in sacred stories and ultimately swept away with it the source to which most humans had looked for moral authority. It is not too much to say, I think, that the desacralized world has been searching for an alternative source of moral authority ever since.
  • We welcome them gladly, and the claim explicitly made or implied, because we need so desperately to find some source outside the frail and shaky judgments of mortals like ourselves to authorize our moral decisions and behavior. And outside of the authority of brute force, which can scarcely be called moral, we seem to have little left but the authority of procedures.
  • It is not merely the misapplication of techniques such as quantification to questions where numbers have nothing to say; not merely the confusion of the material and social realms of human experience; not merely the claim of social researchers to be applying the aims and procedures of natural scien\:e to the human world.
  • This, then, is what I mean by Scientism.
  • It is the desperate hope, and wish, and ultimately the illusory belief that some standardized set of procedures called "science" can provide us with an unimpeachable source of moral authority, a suprahuman basis for answers to questions like "What is life, and when, and why?" "Why is death, and suffering?" 'What is right and wrong to do?" "What are good and evil ends?" "How ought we to think and feel and behave?
  • Science can tell us when a heart begins to beat, or movement begins, or what are the statistics on the survival of neonates of different gestational ages outside the womb. But science has no more authority than you do or I do to establish such criteria as the "true" definition of "life" or of human state or of personhood.
  • Social research can tell us how some people behave in the presence of what they believe to be legitimate authority. But it cannot tell us when authority is "legitimate" and when not, or how we must decide, or when it may be right or wrong to obey.
  • To ask of science, or expect of science, or accept unchallenged from science the answers to such questions is Scientism. And it is Technopoly's grand illusion.
  • In the institutional form it has taken in the United States, advertising is a symptom of a world-view 'that sees tradition as an obstacle to its claims. There can, of course, be no functioning sense of tradition without a measure of respect for symbols. Tradition is, in fact, nothing but the acknowledgment of the authority of symbols and the relevance of the narratives that gave birth to them. With the erosion of symbols there follows a loss of narrative, which is one of the most debilitating consequences of Technopoly' s power.
  • What the advertiser needs to know is not what is right about the product but what is wrong about the buyer. And so the balance of business expenditures shifts from product research to market research, which meahs orienting business away from making products of value and toward making consumers feel valuable. The business of business becomes pseudo-therapy; the consumer, a patient reassl.,lred by psychodramas.
  • At the moment, 1t 1s considered necessary to introduce computers to the classroom, as it once was thought necessary to bring closed-circuit television and film to the classroom. To the question "Why should we do this?" the answer is: "To make learning more efficient and more interesting." Such an answer is considered entirely adequate, since in T ~chnopoly efficiency and interest need no justification. It is, therefore, usually not noticed that this answer does not address the question "What is learning for?"
  • What this means is that somewhere near the core of Technopoly is a vast industry with license to use all available symbols to further the interests of commerce, by devouring the psyches of consumers.
  • In the twentieth century, such metaphors and images have come largely from the pens of social historians and researchers. ·Think of John Dewey, William James, Erik Erikson, Alfred Kinsey, Thorstein Veblen, Margaret Mead, Lewis Mumford, B. F. Skinner, Carl Rogers, Marshall McLuhan, Barbara Tuchman, Noam Chomsky, Robert Coles, even Stanley Milgram, and you must acknowledge that our ideas of what we are like and what kind of country we live in come from their stories to a far greater extent than from the stories of our most renowned novelists.
  • social idea that must be advanced through education.
  • Confucius advocated teaching "the Way" because in tradition he saw the best hope for social order. As our first systematic fascist, Plato wished education to produce philosopher kings. Cicero argued that education must free the student from the tyranny of the present. Jefferson thought the purpose of education is to teach the young how to protect their liberties. Rousseau wished education to free the young from the unnatural constraints of a wicked and arbitrary social order. And among John Dewey's aims was to help the student function without certainty in a world of constant change and puzzling· ambiguities.
  • The point is that cultures must have narratives and will find them where they will, even if they lead to catastrophe. The alternative is to live without meaning, the ultimate negation of life itself.
  • It is also to the point to say that each narrative is given its form and its emotional texture through a cluster of symbols that call for respect and allegiance, even devotion.
  • by definition, there can be no education philosophy that does not address what learning is for. Confucius, Plato, Quintilian, Cicero, Comenius, Erasmus, Locke, Rousseau, Jefferson, Russell, Montessori, Whitehead, and Dewey--each believed that there was some transcendent political, spiritual, or
  • The importance of the American Constitution is largely in its function as a symbol of the story of our origins. It is our political equivalent of Genesis. To mock it, to• ignore it, to circwnvent it is to declare the irrelevance of the story of the United States as a moral light unto the world. In like fashion, the Statue of Liberty is the key symbol of the story of America as the natural home of the teeming masses, from anywhere, yearning to be free.
  • There are those who believe--as did the great historian Arnold Toynbee-that without a comprehensive religious narrative at its center a culture must decline. Perhaps. There are, after all, other sources-mythology, politics, philosophy, and science; for example--but it is certain that no culture can flourish without narratives of transcendent orjgin and power.
  • This does not mean that the mere existence of such a narrative ensures a culture's stability and strength. There are destructive narratives. A narrative provides meaning, not necessarily survival-as, for example, the story provided by Adolf Hitler to the German nation in t:he 1930s.
  • What story does American education wish to tell now? In a growing Technopoly, what do we believe education is for?
  • The answers are discouraging, and one of. them can be inferred from any television commercial urging the young to stay in school. The commercial will either imply or state explicitly that education will help the persevering student to get a ·good job. And that's it. Well, not quite. There is also the idea that we educate ourselves to compete with the Japanese or the Germans in an economic struggle to be number one.
  • Young men, for example, will learn how to make lay-up shots when they play basketball. To be able to make them is part of the The Great Symbol Drain 177 definition of what good players are. But they do not play basketball for that purpose. There is usually a broader, deeper, and more meaningful reason for wanting to play-to assert their manhood, to please their fathers, to be acceptable to their peers, even for the sheer aesthetic pleasure of the game itself. What you have to do to be a success must be addressed only after you have found a reason to be successful.
  • Bloom's solution is that we go back to the basics of Western thought.
  • He wants us to teach our students what Plato, Aristotle, Cicero, Saint Augustine, and other luminaries have had to say on the great ethical and epistemological questions. He believes that by acquainting themselves with great books our students will acquire a moral and intellectual foundation that will give meaning and texture to their lives.
  • Hirsch's encyclopedic list is not a solution but a description of the problem of information glut. It is therefore essentially incoherent. But it also confuses a consequence of education with a purpose. Hirsch attempted to answer the question "What is an educated person?" He left unanswered the question "What is an education for?"
  • Those who reject Bloom's idea have offered several arguments against it. The first is that such a purpose for education is elitist: the mass of students would not find the great story of
  • Western civilization inspiring, are too deeply alienated from the past to find it so, and would therefore have difficulty connecting the "best that has been thought and said" to their own struggles to find q1eaning in their lives.
  • A second argument, coming from what is called a "leftist" perspective, is even more discouraging. In a sense, it offers a definition of what is meant by elitism. It asserts that the "story of Western civilization" is a partial, biased, and even oppressive one. It is not the story of blacks, American Indians, Hispanics, women, homosexuals-of any people who are not white heterosexual males of Judea-Christian heritage. This claim denies that there is or can be a national culture, a narrative of organizing power and inspiring symbols which all citizens can identify with and draw sustenance from. If this is true, it means nothing less than that our national symbols have been drained of their power to unite, and that education must become a tribal affair; that is, each subculture must find its own story and symbols, and use them as the moral basis of education.
  • nto this void comes the Technopoly story, with its emphasis on progress without limits, rights without responsibilities, and technology without cost. The T echnopoly story is without a moral center. It puts in its place efficiency, interest, and economic advance. It promises heaven on earth through the conveniences of technological progress. It casts aside all traditional narratives and symbols that· suggest stability and orderliness, and tells, instead, of a life of skills, technical expertise, and the ecstasy of consumption. Its purpose is to produce functionaries for an ongoing Technopoly.
  • It answers Bloom by saying that the story of Western civilization is irrelevant; it answers the political left by saying there is indeed a common culture whose name is T echnopoly and whose key symbol is now the computer, toward which there must be neither irreverence nor blasphemy. It even answers Hirsch by saying that there are items on his list that, if thought about too deeply and taken too seriously, will interfere with the progress of technology.
41More

You Have Permission to Be a Smartphone Skeptic - The Bulwark - 0 views

www.thebulwark.com/ion-to-be-a-smartphone-skeptic smartphone weaponisation tech psychology manipulation internet social media education
shared by Javier E on 28 Apr 23 - No Cached
  • the brief return of one of my favorite discursive topics—are the kids all right?—in one of my least-favorite variations: why shouldn’t each of them have a smartphone and tablet?
  • One camp says yes, the kids are fine
  • complaints about screen time merely conceal a desire to punish hard-working parents for marginally benefiting from climbing luxury standards, provide examples of the moral panic occasioned by all new technologies, or mistakenly blame screens for ill effects caused by the general political situation.
  • ...38 more annotations...
  • No, says the other camp, led by Jonathan Haidt; the kids are not all right, their devices are partly to blame, and here are the studies showing why.
  • we should not wait for the replication crisis in the social sciences to resolve itself before we consider the question of whether the naysayers are on to something. And normal powers of observation and imagination should be sufficient to make us at least wary of smartphones.
  • These powerful instruments represent a technological advance on par with that of the power loom or the automobile
  • The achievement can be difficult to properly appreciate because instead of exerting power over physical processes and raw materials, they operate on social processes and the human psyche: They are designed to maximize attention, to make it as difficult as possible to look away.
  • they have transformed the qualitative experience of existing in the world. They give a person’s sociality the appearance and feeling of a theoretically endless open network, while in reality, algorithms quietly sort users into ideological, aesthetic, memetic cattle chutes of content.
  • Importantly, the process by which smartphones change us requires no agency or judgment on the part of a teen user, and yet that process is designed to provide what feels like a perfectly natural, inevitable, and complete experience of the world.
  • Smartphones offer a tactile portal to a novel digital environment, and this environment is not the kind of space you enter and leave
  • One reason commonly offered for maintaining our socio-technological status quo is that nothing really has changed with the advent of the internet, of Instagram, of Tiktok and Youtube and 4Chan
  • It is instead a complete shadow world of endless images; disembodied, manipulable personas; and the ever-present gaze of others. It lives in your pocket and in your mind.
  • The price you pay for its availability—and the engine of its functioning—is that you are always available to it, as well. Unless you have a strength of will that eludes most adults, its emissaries can find you at any hour and in any place to issue your summons to the grim pleasure palace.
  • the self-restraint and self-discipline required to use a smartphone well—that is, to treat it purely as an occasional tool rather than as a totalizing way of life—are unreasonable things to demand of teenagers
  • these are unreasonable things to demand of me, a fully adult woman
  • To enjoy the conveniences that a smartphone offers, I must struggle against the lure of the permanent scroll, the notification, the urge to fix my eyes on the circle of light and keep them fixed. I must resist the default pseudo-activity the smartphone always calls its user back to, if I want to have any hope of filling the moments of my day with the real activity I believe is actually valuable.
  • for a child or teen still learning the rudiments of self-control, still learning what is valuable and fulfilling, still learning how to prioritize what is good over the impulse of the moment, it is an absurd bar to be asked to clear
  • The expectation that children and adolescents will navigate new technologies with fully formed and muscular capacities for reason and responsibility often seems to go along with a larger abdication of responsibility on the part of the adults involved.
  • adults have frequently given in to a Faustian temptation: offering up their children’s generation to be used as guinea pigs in a mass longitudinal study in exchange for a bit more room to breathe in their own undeniably difficult roles as educators, caretakers, and parents.
  • It is not a particular activity that you start and stop and resume, and it is not a social scene that you might abandon when it suits you.
  • And this we must do without waiting for social science to hand us a comprehensive mandate it is fundamentally unable to provide; without cowering in panic over moral panics
  • The pre-internet advertising world was vicious, to be sure, but when the “pre-” came off, its vices were moved into a compound interest account. In the world of online advertising, at any moment, in any place, a user engaged in an infinite scroll might be presented with native content about how one Instagram model learned to accept her chunky (size 4) thighs, while in the next clip, another model relates how a local dermatologist saved her from becoming an unlovable crone at the age of 25
  • developing pathological interests and capacities used to take a lot more work than it does now
  • You had to seek it out, as you once had to seek out pornography and look someone in the eye while paying for it. You were not funneled into it by an omnipresent stream of algorithmically curated content—the ambience of digital life, so easily mistaken by the person experiencing it as fundamentally similar to the non-purposive ambience of the natural world.
  • And when interpersonal relations between teens become sour, nasty, or abusive, as they often do and always have, the unbalancing effects of transposing social life to the internet become quite clear
  • For both young men and young women, the pornographic scenario—dominance and degradation, exposure and monetization—creates an experiential framework for desires that they are barely experienced enough to understand.
  • This is not a world I want to live in. I think it hurts everyone; but I especially think it hurts those young enough to receive it as a natural state of affairs rather than as a profound innovation.
  • so I am baffled by the most routine objection to any blaming of smartphones for our society-wide implosion of teenagers’ mental health,
  • In short, and inevitably, today’s teenagers are suffering from capitalism—specifically “late capitalism,
  • what shocks me about this rhetorical approach is the rush to play defense for Apple and its peers, the impulse to wield the abstract concept of capitalism as a shield for actually existing, extremely powerful, demonstrably ruthless capitalist actors.
  • This motley alliance of left-coded theory about the evils of business and right-coded praxis in defense of a particular evil business can be explained, I think, by a deeper desire than overthrowing capitalism. It is the desire not to be a prude or hysteric of bumpkin
  • No one wants to come down on the side of tamping off pleasures and suppressing teen activity.
  • No one wants to be the shrill or leaden antagonist of a thousand beloved movies, inciting moral panics, scheming about how to stop the youths from dancing on Sunday.
  • But commercial pioneers are only just beginning to explore new frontiers in the profit-driven, smartphone-enabled weaponization of our own pleasures against us
  • To limit your moral imagination to the archetypes of the fun-loving rebel versus the stodgy enforcers in response to this emerging reality is to choose to navigate it with blinders on, to be a useful idiot for the robber barons of online life rather than a challenger to the corrupt order they maintain.
  • The very basic question that needs to be asked with every product rollout and implementation is what technologies enable a good human life?
  • this question is not, ultimately, the province of social scientists, notwithstanding how useful their work may be on the narrower questions involved. It is the free privilege, it is the heavy burden, for all of us, to think—to deliberate and make judgments about human good, about what kind of world we want to live in, and to take action according to that thought.
  • I am not sure how to build a world in which childrens and adolescents, at least, do not feel they need to live their whole lives online.
  • whatever particular solutions emerge from our negotiations with each other and our reckonings with the force of cultural momentum, they will remain unavailable until we give ourselves permission to set the terms of our common life.
  • But the environments in which humans find themselves vary significantly, and in ways that have equally significant downstream effects on the particular expression of human nature in that context.
  • most of all, without affording Apple, Facebook, Google, and their ilk the defensive allegiance we should reserve for each other.
53More

Opinion | What College Students Need Is a Taste of the Monk's Life - The New York Times - 0 views

www.nytimes.com/...ental-health-smart-phones.html ultimate question cognitive resilience courses technology dependence purpose mission monastery distraction education learning knowledge
shared by Javier E on 26 May 23 - No Cached
  • When she registered last fall for the seminar known around campus as the monk class, she wasn’t sure what to expect.
  • “You give up technology, and you can’t talk for a month,” Ms. Rodriguez told me. “That’s all I’d heard. I didn’t know why.” What she found was a course that challenges students to rethink the purpose of education, especially at a time when machine learning is getting way more press than the human kind.
  • Each week, students would read about a different monastic tradition and adopt some of its practices. Later in the semester, they would observe a one-month vow of silence (except for discussions during Living Deliberately) and fast from technology, handing over their phones to him.
  • ...50 more annotations...
  • Yes, he knew they had other classes, jobs and extracurriculars; they could make arrangements to do that work silently and without a computer.
  • The class eased into the vow of silence, first restricting speech to 100 words a day. Other rules began on Day 1: no jewelry or makeup in class. Men and women sat separately and wore different “habits”: white shirts for the men, women in black. (Nonbinary and transgender students sat with the gender of their choice.)
  • Dr. McDaniel discouraged them from sharing personal information; they should get to know one another only through ideas. “He gave us new names, based on our birth time and day, using a Thai birth chart,”
  • “We were practicing living a monastic life. We had to wake up at 5 a.m. and journal every 30 minutes.”
  • If you tried to cruise to a C, you missed the point: “I realized the only way for me to get the most out of this class was to experience it all,” she said. (She got Dr. McDaniel’s permission to break her vow of silence in order to talk to patients during her clinical rotation.)
  • Dr. McDaniel also teaches a course called Existential Despair. Students meet once a week from 5 p.m. to midnight in a building with comfy couches, turn over their phones and curl up to read an assigned novel (cover to cover) in one sitting — books like James Baldwin’s “Giovanni’s Room” and José Saramago’s “Blindness.” Then they stay up late discussing it.
  • The course is not about hope, overcoming things, heroic stories,” Dr. McDaniel said. Many of the books “start sad. In the middle they’re sad. They stay sad. I’m not concerned with their 20-year-old self. I’m worried about them at my age, dealing with breast cancer, their dad dying, their child being an addict, a career that never worked out — so when they’re dealing with the bigger things in life, they know they’re not alone.”
  • Both courses have long wait lists. Students are hungry for a low-tech, introspective experience —
  • Research suggests that underprivileged young people have far fewer opportunities to think for unbroken stretches of time, so they may need even more space in college to develop what social scientists call cognitive endurance.
  • Yet the most visible higher ed trends are moving in the other direction
  • Rather than ban phones and laptops from class, some professors are brainstorming ways to embrace students’ tech addictions with class Facebook and Instagram accounts, audience response apps — and perhaps even including the friends and relatives whom students text during class as virtual participants in class discussion.
  • Then there’s that other unwelcome classroom visitor: artificial intelligence.
  • stop worrying and love the bot by designing assignments that “help students develop their prompting skills” or “use ChatGPT to generate a first draft,” according to a tip sheet produced by the Center for Teaching and Learning at Washington University in St. Louis.
  • It’s not at all clear that we want a future dominated by A.I.’s amoral, Cheez Whiz version of human thought
  • It is abundantly clear that texting, tagging and chatbotting are making students miserable right now.
  • One recent national survey found that 60 percent of American college students reported the symptoms of at least one mental health problem and that 15 percent said they were considering suicide
  • A recent meta-analysis of 36 studies of college students’ mental health found a significant correlation between longer screen time and higher risk of anxiety and depression
  • And while social media can sometimes help suffering students connect with peers, research on teenagers and college students suggests that overall, the support of a virtual community cannot compensate for the vortex of gossip, bullying and Instagram posturing that is bound to rot any normal person’s self-esteem.
  • We need an intervention: maybe not a vow of silence but a bold move to put the screens, the pinging notifications and creepy humanoid A.I. chatbots in their proper place
  • it does mean selectively returning to the university’s roots in the monastic schools of medieval Europe and rekindling the old-fashioned quest for meaning.
  • Colleges should offer a radically low-tech first-year program for students who want to apply: a secular monastery within the modern university, with a curated set of courses that ban glowing rectangles of any kind from the classroom
  • Students could opt to live in dorms that restrict technology, too
  • I prophesy that universities that do this will be surprised by how much demand there is. I frequently talk to students who resent the distracting laptops all around them during class. They feel the tug of the “imaginary string attaching me to my phone, where I have to constantly check it,”
  • Many, if not most, students want the elusive experience of uninterrupted thought, the kind where a hash of half-baked notions slowly becomes an idea about the world.
  • Even if your goal is effective use of the latest chatbot, it behooves you to read books in hard copies and read enough of them to learn what an elegant paragraph sounds like. How else will students recognize when ChatGPT churns out decent prose instead of bureaucratic drivel?
  • Most important, students need head space to think about their ultimate values.
  • His course offers a chance to temporarily exchange those unconscious structures for a set of deliberate, countercultural ones.
  • here are the student learning outcomes universities should focus on: cognitive endurance and existential clarity.
  • Contemplation and marathon reading are not ends in themselves or mere vacations from real life but are among the best ways to figure out your own answer to the question of what a human being is for
  • When students finish, they can move right into their area of specialization and wire up their skulls with all the technology they want, armed with the habits and perspective to do so responsibly
  • it’s worth learning from the radicals. Dr. McDaniel, the religious studies professor at Penn, has a long history with different monastic traditions. He grew up in Philadelphia, educated by Hungarian Catholic monks. After college, he volunteered in Thailand and Laos and lived as a Buddhist monk.
  • e found that no amount of academic reading could help undergraduates truly understand why “people voluntarily take on celibacy, give up drinking and put themselves under authorities they don’t need to,” he told me. So for 20 years, he has helped students try it out — and question some of their assumptions about what it means to find themselves.
  • “On college campuses, these students think they’re all being individuals, going out and being wild,” he said. “But they’re in a playpen. I tell them, ‘You know you’ll be protected by campus police and lawyers. You have this entire apparatus set up for you. You think you’re being an individual, but look at your four friends: They all look exactly like you and sound like you. We exist in these very strict structures we like to pretend don’t exist.’”
  • Colleges could do all this in classes integrated with general education requirements: ideally, a sequence of great books seminars focused on classic texts from across different civilizations.
  • “For the last 1,500 years, Benedictines have had to deal with technology,” Placid Solari, the abbot there, told me. “For us, the question is: How do you use the tool so it supports and enhances your purpose or mission and you don’t get owned by it?”
  • for novices at his monastery, “part of the formation is discipline to learn how to control technology use.” After this initial time of limited phone and TV “to wean them away from overdependence on technology and its stimulation,” they get more access and mostly make their own choices.
  • Evan Lutz graduated this May from Belmont Abbey with a major in theology. He stressed the special Catholic context of Belmont’s resident monks; if you experiment with monastic practices without investigating the whole worldview, it can become a shallow kind of mindfulness tourism.
  • The monks at Belmont Abbey do more than model contemplation and focus. Their presence compels even non-Christians on campus to think seriously about vocation and the meaning of life. “Either what the monks are doing is valuable and based on something true, or it’s completely ridiculous,” Mr. Lutz said. “In both cases, there’s something striking there, and it asks people a question.”
  • Pondering ultimate questions and cultivating cognitive endurance should not be luxury goods.
  • David Peña-Guzmán, who teaches philosophy at San Francisco State University, read about Dr. McDaniel’s Existential Despair course and decided he wanted to create a similar one. He called it the Reading Experiment. A small group of humanities majors gathered once every two weeks for five and a half hours in a seminar room equipped with couches and a big round table. They read authors ranging from Jean-Paul Sartre to Frantz Fanon
  • “At the beginning of every class I’d ask students to turn off their phones and put them in ‘the Basket of Despair,’ which was a plastic bag,” he told me. “I had an extended chat with them about accessibility. The point is not to take away the phone for its own sake but to take away our primary sources of distraction. Students could keep the phone if they needed it. But all of them chose to part with their phones.”
  • Dr. Peña-Guzmán’s students are mostly working-class, first-generation college students. He encouraged them to be honest about their anxieties by sharing his own: “I said, ‘I’m a very slow reader, and it’s likely some or most of you will get further in the text than me because I’m E.S.L. and read quite slowly in English.’
  • For his students, the struggle to read long texts is “tied up with the assumption that reading can happen while multitasking and constantly interacting with technologies that are making demands on their attention, even at the level of a second,”
  • “These draw you out of the flow of reading. You get back to the reading, but you have to restart the sentence or even the paragraph. Often, because of these technological interventions into the reading experience, students almost experience reading backward — as constant regress, without any sense of progress. The more time they spend, the less progress they make.”
  • Dr. Peña-Guzmán dismissed the idea that a course like his is suitable only for students who don’t have to worry about holding down jobs or paying off student debt. “I’m worried by this assumption that certain experiences that are important for the development of personality, for a certain kind of humanistic and spiritual growth, should be reserved for the elite, especially when we know those experiences are also sources of cultural capital,
  • Courses like the Reading Experiment are practical, too, he added. “I can’t imagine a field that wouldn’t require some version of the skill of focused attention.”
  • The point is not to reject new technology but to help students retain the upper hand in their relationship with i
  • Ms. Rodriguez said that before she took Living Deliberately and Existential Despair, she didn’t distinguish technology from education. “I didn’t think education ever went without technology. I think that’s really weird now. You don’t need to adapt every piece of technology to be able to learn better or more,” she said. “It can form this dependency.”
  • The point of college is to help students become independent humans who can choose the gods they serve and the rules they follow rather than allow someone else to choose for them
  • The first step is dethroning the small silicon idol in their pocket — and making space for the uncomfortable silence and questions that follow
43More

How to Navigate a 'Quarterlife' Crisis - The New York Times - 0 views

www.nytimes.com/...quarter-life-crisis.html crisis twenties psychology education
shared by Javier E on 26 Dec 22 - No Cached
  • Satya Doyle Byock, a 39-year-old therapist, noticed a shift in tone over the past few years in the young people who streamed into her office: frenetic, frazzled clients in their late teens, 20s and 30s. They were unnerved and unmoored, constantly feeling like something was wrong with them.
  • “Crippling anxiety, depression, anguish, and disorientation are effectively the norm,”
  • her new book, “Quarterlife: The Search for Self in Early Adulthood.” The book uses anecdotes from Ms. Byock’s practice to outline obstacles faced by today’s young adults — roughly between the ages of 16 and 36 — and how to deal with them.
  • ...40 more annotations...
  • Just like midlife, quarterlife can bring its own crisis — trying to separate from your parents or caregivers and forge a sense of self is a struggle. But the generation entering adulthood now faces novel, sometimes debilitating, challenges.
  • Many find themselves so mired in day-to-day monetary concerns, from the relentless crush of student debt to the swelling costs of everything, that they feel unable to consider what they want for themselves long term
  • “We’ve been constrained by this myth that you graduate from college and you start your life,” she said. Without the social script previous generations followed — graduate college, marry, raise a family — Ms. Byock said her young clients often flailed around in a state of extended adolescence.
  • nearly one-third of Gen Z adults are living with their parents or other relatives and plan to stay there.
  • Many young people today struggle to afford college or decide not to attend, and the “existential crisis” that used to hit after graduation descends earlier and earlier
  • Ms. Byock said to pay attention to what you’re naturally curious about, and not to dismiss your interests as stupid or futile.
  • Experts said those entering adulthood need clear guidance for how to make it out of the muddle. Here are their top pieces of advice on how to navigate a quarterlife crisis today.
  • She recommends scheduling reminders to check in with yourself, roughly every three months, to examine where you are in your life and whether you feel stuck or dissatisfied
  • From there, she said, you can start to identify aspects of your life that you want to change.
  • “Start to give your own inner life the respect that it’s due,”
  • But quarterlife is about becoming a whole person, Ms. Byock said, and both groups need to absorb each other’s characteristics to balance themselves out
  • However, there is a difference between self-interest and self-indulgence, Ms. Byock said. Investigating and interrogating who you are takes work. “It’s not just about choosing your labels and being done,” she said.
  • Be patient.
  • Quarterlifers may feel pressure to race through each step of their lives, Ms. Byock said, craving the sense of achievement that comes with completing a task.
  • But learning to listen to oneself is a lifelong process.
  • Instead of searching for quick fixes, she said, young adults should think about longer-term goals: starting therapy that stretches beyond a handful of sessions, building healthy nutrition and exercise habits, working toward self-reliance.
  • “I know that seems sort of absurdly large and huge in scope,” she said. “But it’s allowing ourselves to meander and move through life, versus just ‘Check the boxes and get it right.’”
  • take stock of your day-to-day life and notice where things are missing. She groups quarterlifers into two categories: “stability types” and “meaning types.”
  • “Stability types” are seen by others as solid and stable. They prioritize a sense of security, succeed in their careers and may pursue building a family.
  • “But there’s a sense of emptiness and a sense of faking it,” she said. “They think this couldn’t possibly be all that life is about.”
  • On the other end of the spectrum, there are “meaning types” who are typically artists; they have intense creative passions but have a hard time dealing with day-to-day tasks
  • “These are folks for whom doing what society expects of you is so overwhelming and so discordant with their own sense of self that they seem to constantly be floundering,” she said. “They can’t quite figure it out.”
  • That paralysis is often exacerbated by mounting climate anxiety and the slog of a multiyear pandemic that has left many young people mourning family and friends, or smaller losses like a conventional college experience or the traditions of starting a first job.
  • Stability types need to think about how to give their lives a sense of passion and purpose. And meaning types need to find security, perhaps by starting with a consistent routine that can both anchor and unlock creativity.
  • perhaps the prototypical inspiration for staying calm in chaos: Yoda. The Jedi master is “one of the few images we have of what feeling quiet amid extreme pain and apocalypse can look like,
  • Even when there seems to be little stability externally, she said, quarterlifers can try to create their own steadiness.
  • establishing habits that help you ground yourself as a young adult is critical because transitional periods make us more susceptible to burnout
  • He suggests building a practical tool kit of self-care practices, like regularly taking stock of what you’re grateful for, taking controlled breaths and maintaining healthy nutrition and exercise routines. “These are techniques that can help you find clarity,”
  • Don’t be afraid to make a big change.
  • It’s important to identify what aspects of your life you have the power to alter, Dr. Brown said. “You can’t change an annoying boss,” he said, “but you might be able to plan a career change.”
  • That’s easier said than done, he acknowledged, and young adults should weigh the risks of continuing to live in their status quo — staying in their hometown, or lingering in a career that doesn’t excite them — with the potential benefits of trying something new.
  • quarterlife is typically “the freest stage of the whole life span,
  • Young adults may have an easier time moving to a new city or starting a new job than their older counterparts would.
  • Know when to call your parents — and when to call on yourself.
  • Quarterlife is about the journey from dependence to independence, Ms. Byock said — learning to rely on ourselves, after, for some, growing up in a culture of helicopter parenting and hands-on family dynamics.
  • there are ways your relationship with your parents can evolve, helping you carve out more independence
  • That can involve talking about family history and past memories or asking questions about your parents’ upbringing
  • “You’re transitioning the relationship from one of hierarchy to one of friendship,” she said. “It isn’t just about moving away or getting physical distance.”
  • Every quarterlifer typically has a moment when they know they need to step away from their parents and to face obstacles on their own
  • That doesn’t mean you can’t, or shouldn’t, still depend on your parents in moments of crisis, she said. “I don’t think it’s just about never needing one’s parents again,” she said. “But it’s about doing the subtle work within oneself to know: This is a time I need to stand on my own.”
7More

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

www.nytimes.com/...nal-lives-to-get-out-vote.html personal information campaign political data
shared by Javier E on 14 Oct 12 - No Cached
  • Strategists affiliated with the Obama and Romney campaigns say they have access to information about the personal lives of voters at a scale never before imagined. And they are using that data to try to influence voting habits — in effect, to train voters to go to the polls through subtle cues, rewards and threats in a manner akin to the marketing efforts of credit card companies and big-box retailers.
  • In the weeks before Election Day, millions of voters will hear from callers with surprisingly detailed knowledge of their lives. These callers — friends of friends or long-lost work colleagues — will identify themselves as volunteers for the campaigns or independent political groups. The callers will be guided by scripts and call lists compiled by people — or computers — with access to details like whether voters may have visited pornography Web sites, have homes in foreclosure, are more prone to drink Michelob Ultra than Corona or have gay friends or enjoy expensive vacations.
  • “You don’t want your analytical efforts to be obvious because voters get creeped out,” said a Romney campaign official who was not authorized to speak to a reporter. “A lot of what we’re doing is behind the scenes.”
  • ...4 more annotations...
  • however, consultants to both campaigns said they had bought demographic data from companies that study details like voters’ shopping histories, gambling tendencies, interest in get-rich-quick schemes, dating preferences and financial problems. The campaigns themselves, according to campaign employees, have examined voters’ online exchanges and social networks to see what they care about and whom they know. They have also authorized tests to see if, say, a phone call from a distant cousin or a new friend would be more likely to prompt the urge to cast a ballot.
  • The campaigns have planted software known as cookies on voters’ computers to see if they frequent evangelical or erotic Web sites for clues to their moral perspectives. Voters who visit religious Web sites might be greeted with religion-friendly messages when they return to mittromney.com or barackobama.com. The campaigns’ consultants have run experiments to determine if embarrassing someone for not voting by sending letters to their neighbors or posting their voting histories online is effective.
  • “I’ve had half-a-dozen conversations with third parties who are wondering if this is the year to start shaming,” said one consultant who works closely with Democratic organizations. “Obama can’t do it. But the ‘super PACs’ are anonymous. They don’t have to put anything on the flier to let the voter know who to blame.”
  • Officials at both campaigns say the most insightful data remains the basics: a voter’s party affiliation, voting history, basic information like age and race, and preferences gleaned from one-on-one conversations with volunteers. But more subtle data mining has helped the Obama campaign learn that their supporters often eat at Red Lobster, shop at Burlington Coat Factory and listen to smooth jazz. Romney backers are more likely to drink Samuel Adams beer, eat at Olive Garden and watch college football.
13More

On Being Catholic - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...on-being-catholic Catholic church teaching enlightenment ethics metaphysics dogma religion
shared by Javier E on 31 Mar 13 - No Cached
  • I try to articulate a position that I expect many fellow Catholics will find congenial and that non-Catholics (even those who reject all religion) may recognize as an intellectually respectable stance.  Easter is the traditional time for Christians to reaffirm their faith.  I want to show that we can do this without renouncing reason.
  • I read “self-respect” as respect for what are (to borrow the title of the philosopher Charles Taylor’s great book) the “sources of the self.”  These are the sources nurturing the values that define an individual’s life.  For me, there are two such sources.  One is the Enlightenment, where I’m particularly inspired by Voltaire, Hume and the founders of the American republic.  The other is the Catholic Church
  • My Catholic education has left me with three deep convictions. First, it is utterly important to know, to the extent that we can, the fundamental truth about human life: where it came from, what (if anything) it is meant for, how it should be lived.  Second, this truth can in principle be supported and defended by human reason.  Third, the Catholic philosophical and theological tradition is a fruitful context for pursuing fundamental truth, but only if it is combined with the best available secular thought.  (The Jesuits I studied with were particularly strong on all three of these claims.)
  • ...10 more annotations...
  • these three convictions do not include the belief that the specific teachings of the Catholic Church provide the fundamental truths of human life.  What I do believe is that these teachings are very helpful for understanding the human condition.  Here I distinguish three domains: metaphysical doctrines about the existence and nature of God, historical accounts from the Bible of how God has intervened in human history to reveal his truth and the ethics of love preached by Jesus.
  • The ethics of love I revere as the inspiration for so many (Catholics and others) who have led exemplary moral lives.  I don’t say that this ethics is the only exemplary way to live or that we have anything near to an adequate understanding of it.  But I know that it has been a powerful force for good. 
  • As to the theistic metaphysics, I’m agnostic about it taken literally, but see it as a superb intellectual construction that provides a fruitful context for understanding how our religious and moral experiences are tied to the ethics of love.  The historical stories, I maintain, are best taken as parables illustrating moral and metaphysical teachings.
  • I reverse this order, putting first the ethics of love as a teaching that directly captivates our moral sensibility, then taking the history and metaphysics as helpful elucidations of the ethics.
  • Catholicism too has reconciled itself to the Enlightenment view of religion.
  • First, the Church now explicitly acknowledges the right of an individual’s conscience in religious matters: No one may “be prevented from acting according to his conscience, especially in religious matters”  (“Catechism of the Catholic Church,” citing a decree from the Second Vatican Council).
  • Second, the Church, in practice, hardly ever excludes from its community those who identity themselves as Catholics but reinterpret central teachings (and perhaps reject less central ones).  The “faithful” who attend Mass, receive the sacraments, send their children to Catholic schools and sometimes even teach theology include many who hold views similar to mine.   Church leaders have in effect agreed that the right to follow one’s conscience includes the right of dissident Catholics to remain members of the Church.
  • there is deep disagreement within the Church about how its core doctrines, including those about the hierarchy’s authority, should be understood.  With the Second Vatican Council, the hierarchy began a move toward the liberal position, which the successors of John XXIII have tried to reverse.  But history shows that Catholics play in a very long game, and there is no reason to give up hope for a new blossoming of the liberal buds.
  • Critics outside the Church will ask how I adhere to an institution that has so many deep flaws.  My first response is that the Catholic tradition of thought and practice is the only stance toward religion that, in William James’s phrase, is a “live option” for me — the only place I feel at home.  Simply to renounce it would be, as I said at the outset, to lose my self-respect — to deny part of my moral core.
  • My second response is that the liberal drive for reform is the best hope of saving the Church.  Its greatest present danger is precisely the loss of the members whom the hierarchy and the rest of the conservative core want to marginalize.  I’m not willing to abandon the Church to them.
5More

The Geography Of The Good Life « The Dish - 0 views

dish.andrewsullivan.com/...the-geography-of-the-good-life role model good relations community pressure
shared by Javier E on 21 Apr 13 - No Cached
  • If you already live in the heartland, the message is to stay. If you come from the heartland and have left, the message is to return. But what if you’re one of the tens of millions of people who can’t stay in or go home to the heartland because your home — your roots — are in the BosWash corridor of the Northeast or the urbanized areas of the West Coast? …
  • is this even possible in a place where paying my mortgage and other bills requires that my wife and I — like my equally striving neighbors — devote ourselves to high-stress work during nearly every waking hour of our days? If I were independently wealthy, perhaps the good life that Dreher describes would be a possibility in the Philadelphia suburbs. But alas…
  • There are trade-offs in all things, and no perfect solution, geographical or otherwise. Thing is, life is short, and choices have to be made. It’s not that people living in these workaholic suburbs are bad, not at all; it’s that the culture they (we) live in defines the Good in such a way that choosing to “do the right thing” ends up hollowing out your life, leaving you vulnerable in ways you may not see until tragedy strikes.
  • ...2 more annotations...
  • [M]aybe the lesson is that the good life is not possible in the Philadelphia suburbs, or any place where in order to keep your head above water, your job has to own you and your wife, and it keeps you from building relationships.
  • The life Ruthie lived is a compelling alternative, the witness of which changed my heart. And like the Good Book says, “Where your treasure is, there will your heart be also.”
10More

Why Silence Is So Good For Your Brain | Huffington Post - 0 views

www.huffingtonpost.com/...ts_us_56d83967e4b0000de4037004 Silence Brain
shared by oliviaodon on 31 Oct 16 - No Cached
  • We live in a loud and distracting world, where silence is increasingly difficult to come by — and that may be negatively affecting our health.
  • World Health Organization report called noise pollution a “modern plague,”
  • overwhelming evidence that exposure to environmental noise has adverse effects on the health of the population.”
  • ...6 more annotations...
  • How many moments each day do you spend in total silence?
  • Silence relieves stress and tension.
  • noise pollution has been found to lead to high blood pressure and heart attacks, as well as impairing hearing and overall health. Loud noises raise stress levels by activating the brain’s amygdala and causing the release of the stress hormone cortisol
  • In our everyday lives, sensory input is being thrown at us from every angle. When we can finally get away from these sonic disruptions, our brains’ attention centers have the opportunity to restore themselves.
  • The ceaseless attentional demands of modern life put a significant burden on the prefrontal cortex of the brain, which is involved in high-order thinking, decision-making and problem-solving.
  • Silence can quite literally grow the brain.
  • oliviaodon on 31 Oct 16
     
    This article serves as a reminder to keep some silence in our lives! 
19More

Marie Kondo and the Ruthless War on Stuff - The New York Times - 1 views

www.nytimes.com/...the-ruthless-war-on-stuff.html clutter simplicity organization psychology
shared by Javier E on 07 Jul 16 - No Cached
  • the method outlined in Kondo’s book. It includes something called a “once-in-a-lifetime tidying marathon,” which means piling five categories of material possessions — clothing, books, papers, miscellaneous items and sentimental items, including photos, in that order — one at a time, surveying how much of each you have, seeing that it’s way too much and then holding each item to see if it sparks joy in your body. The ones that spark joy get to stay. The ones that don’t get a heartfelt and generous goodbye, via actual verbal communication, and are then sent on their way to their next life.
  • She is often mistaken for someone who thinks you shouldn’t own anything, but that’s wrong. Rather, she thinks you can own as much or as little as you like, as long as every possession brings you true joy.
  • By the time her book arrived, America had entered a time of peak stuff, when we had accumulated a mountain of disposable goods — from Costco toilet paper to Isaac Mizrahi swimwear by Target — but hadn’t (and still haven’t) learned how to dispose of them. We were caught between an older generation that bought a princess phone in 1970 for $25 that was still working and a generation that bought $600 iPhones, knowing they would have to replace them within two years. We had the princess phone and the iPhone, and we couldn’t dispose of either. We were burdened by our stuff; we were drowning in it.
  • ...16 more annotations...
  • A woman named Diana, who wore star-and-flower earrings, said that before she tidied, her life was out of control. Her job had been recently eliminated when she found the book. “It’s a powerful message for women that you should be surrounded by things that make you happy,”
  • “I found the opposite of happiness is not sadness,” Diana told us. “It’s chaos.”
  • Another woman said she KonMaried a bad boyfriend. Having tidied everything in her home and finding she still distinctly lacked happiness, she held her boyfriend in her hands, realized he no longer sparked joy and got rid of him.
  • She realized that the work she was doing as a tidying consultant was far more psychological than it was practical. Tidying wasn’t just a function of your physical space; it was a function of your soul.
  • . She wants you to override the instinct to keep a certain thing because an HGTV show or a home-design magazine or a Pinterest page said it would brighten up your room or make your life better. She wants you to possess your possessions on your own terms, not theirs
  • she would say to him what she said to me, that yes, America is a little different from Japan, but ultimately it’s all the same. We’re all the same in that we’re enticed into the false illusion of happiness through material purchase.
  • each organizer I spoke with said that she had the same fundamental plan that Kondo did, that the client should purge (they cry “purge” for what Kondo gently calls “discarding”) what is no longer needed or wanted; somehow the extra step of thanking the object or folding it a little differently enrages them. This rage hides behind the notion that things are different here in America, that our lives are more complicated and our stuff is more burdensome and our decisions are harder to make.
  • Conference was different from the KonMari events that I attended. Whereas Kondo does not believe that you need to buy anything in order to organize and that storage systems provide only the illusion of tidiness, the women of Conference traded recon on timesaving apps, label makers, the best kind of Sharpie, the best tool they own (“supersticky notes,” “drawer dividers”)
  • They don’t like that you have to get rid of all of your papers, which is actually a misnomer: Kondo just says you should limit them because they’re incapable of sparking joy, and you should confine them to three folders: needs immediate attention, must be kept for now, must be kept forever.
  • She leaves room for something that people don’t often give her credit for: that the KonMari method might not be your speed. “I think it’s good to have different types of organizing methods,” she continued, “because my method might not spark joy with some people, but his method might.
  • Ultimately, the women of NAPO said that Kondo’s methods were too draconian and that the clients they knew couldn’t live in Kondo’s world. They had jobs and children, and they needed baby steps and hand-holding and maintenance plans. They needed someone to do for them what they couldn’t naturally do for themselves.
  • the most potent difference between Kondo and the NAPO women is that the NAPO women seek to make a client’s life good by organizing their stuff; Kondo, on the other hand, leads with her spiritual mission, to change their lives through magic.
  • She went to work in finance, but she found the work empty and meaningless. She would come home and find herself overwhelmed by her stuff. So she began searching for “minimalism” on the internet almost constantly, happening on Pinterest pages of beautiful, empty bathrooms and kitchens, and she began to imagine that it was her stuff that was weighing her down. She read philosophy blogs about materialism and the accumulation of objects. “They just all talked about feeling lighter,”
  • “I never knew how to get here from there,” she said. Ning looked around her apartment, which is spare. She loves it here now, but that seemed impossible just a couple of years ago.
  • She found Kondo’s book, and she felt better immediately, just having read it. She began tidying, and immediately she lost three pounds. She had been trying to lose weight forever, and then suddenly, without effort, three pounds, just gone.
  • when it comes to stuff, we are all the same. Once we’ve divided all the drawers and eliminated that which does not bring us joy and categorized ourselves within an inch of our lives, we’ll find that the person lying beneath all the stuff was still just plain old us. We are all a mess, even when we’re done tidying.
40More

The Mammoth Cometh - NYTimes.com - 2 views

www.nytimes.com/...the-mammoth-cometh.html research science technology ethics conservation
shared by Ellie McGinnis on 27 Feb 14 - No Cached
  • Brand helped to establish in 1996 to support projects designed to inspire “long-term responsibility.”
  • The theme of the talk was “Is Mass Extinction of Life on Earth Inevitable?”
  • the resurrection of extinct species, like the woolly mammoth, aided by new genomic technologies developed by the Harvard molecular biologist George Church.
  • ...37 more annotations...
  • Just as the loss of a species decreases the richness of an ecosystem, the addition of new animals could achieve the opposite effect.
  • National Geographic Society hosted a larger conference to debate the scientific and ethical questions raised by the prospect of “de-extinction.
  • “De-extinction went from concept to potential reality right before our eyes,
  • “This may be the biggest attraction and possibly the biggest benefit of de-extinction. It would surely be very cool to see a living woolly mammoth.”
  • less scientific, if more persuasive, argument was advanced by the ethicist Hank Greely and the law professor Jacob Sherkow, both of Stanford. De-extinction should be pursued, they argued in a paper published in Science, because it would be really
  • They will replace chunks of band-tailed-pigeon DNA with synthesized chunks of passenger-pigeon DNA, until the cell’s genome matches their working passenger-pigeon genome.
  • Scientists predict that changes made by human beings to the composition of the atmosphere could kill off a quarter of the planet’s mammal species, a fifth of its reptiles and a sixth of its birds by 2050
  • This cloning method, called somatic cell nuclear transfer, can be used only on species for which we have cellular material.
  • There is a shortcut. The genome of a closely related species will have a high proportion of identical DNA, so it can serve as a blueprint, or “scaffold.”
  • By comparing the fragments of passenger-pigeon DNA with the genomes of similar species, researchers can assemble an approximation of an actual passenger-pigeon genome.
  • “We’ve framed it in terms of conservation,”
  • the genome will have to be inscribed into a living cell.
  • As with any translation, there may be errors of grammar, clumsy phrases and perhaps a few missing passages, but the book will be legible. It should, at least, tell a good story.
  • MAGE (Multiplex Automated Genome Engineering). MAGE is nicknamed the “evolution machine” because it can introduce the equivalent of millions of years of genetic mutations within minutes
  • Developmental and behavioral biologists would take over, just in time to answer some difficult questions. Chicks imitate their parents’ behavior. How do you raise a passenger pigeon without parents of its own species? And how do you train band-tailed pigeons to nurture the strange spawn that emerge from their eggs; chicks that, to them, might seem monstrous: an avian Rosemary’s Baby?
  • For endangered species with tiny populations, scientists would introduce genetic diversity to offset inbreeding.
  • They will try to alter the birds’ diets, migration habits and environment. The behavior of each subsequent generation will more closely resemble that of their genetic cousins.
  • “There’s always this fear that somehow, if we do it, we’re going to accidentally make something horrible, because only nature can really do it right. But nature is totally random. Nature makes monsters. Nature makes threats. Many of the things that are most threatening to us are a product of nature. Revive & Restore is not going to tip the balance in any way.”
  • For species threatened by contagion, an effort would be made to fortify their DNA with genes that make them disease-resistant
  • This optimistic, soft-focus fantasy of de-extinction, while thrilling to Ben Novak, is disturbing to many conservation biologists, who consider it a threat to their entire discipline and even to the environmental movement.
  • The first question posed by conservationists addresses the logic of bringing back an animal whose native habitat has disappeared. Why go through all the trouble just to have the animal go extinct all over again?
  • There is also anxiety about disease
  • “If you recreate a species genetically and release it, and that genotype is based on a bird from a 100-year-old environment, you probably will increase risk.”
  • The scientific term for this type of genetic intervention is “facilitated adaptation.”
  • De-extinction also poses a rhetorical threat to conservation biologists. The specter of extinction has been the conservation movement’s most powerful argument. What if extinction begins to be seen as a temporary inconvenience?
  • De-extinction suggests that we can technofix our way out of environmental issues generally, and that’s very, very bad.
  • How will we decide which species to resurrect?
  • Philip Seddon recently published a 10-point checklist to determine the suitability of any species for revival, taking into account causes of its extinction, possible threats it might face upon resurrection and man’s ability to destroy the species “in the event of unacceptable ecological or socioeconomic impacts.”
  • But the most visceral argument against de-extinction is animal cruelty.
  • “Is it fair to do this to these animals?” Shapiro asked. “Is ‘because we feel guilty’ a good-enough reason?” Stewart Brand made a utilitarian counterargument: “We’re going to go through some suffering, because you try a lot of times, and you get ones that don’t take. On the other hand, if you can bring bucardos back, then how many would get to live that would not have gotten to live?”
  • In “How to Permit Your Mammoth,” published in The Stanford Environmental Law Journal, Norman F. Carlin asks whether revived species should be protected by the Endangered Species Act or regulated as a genetically modified organism.
  • He concludes that revived species, “as products of human ingenuity,” should be eligible for patenting.
  • The term “de-extinction” is misleading. Passenger pigeons will not rise from the grave
  • Our understanding of the passenger pigeon’s behavior derives entirely from historical accounts.
  • There is no authoritative definition of “species.” The most widely accepted definition describes a group of organisms that can procreate with one another and produce fertile offspring, but there are many exceptions.
  • Theseus’ ship, therefore, “became a standing example among the philosophers . . . one side holding that the ship remained the same, and the other contending that it was not the same.”
  • What is coming will go well beyond the resurrection of extinct species. For millenniums, we have customized our environment, our vegetables and our animals, through breeding, fertilization and pollination. Synthetic biology offers far more sophisticated tools. The creation of novel organisms, like new animals, plants and bacteria, will transform human medicine, agriculture, energy production and much else.
3More

Mammoth fragments from Siberia raise cloning hopes - Yahoo! News - 1 views

news.yahoo.com/e-cloning-hopes-165221958.html mammoth cloning DNA science
shared by Emily Horwitz on 12 Sep 12 - No Cached
  • Scientists have discovered well-preserved frozen woolly mammoth fragments deep in Siberia that may contain living cells, edging a tad closer to the "Jurassic Park" possibility of cloning a prehistoric animal, the mission's organizer said Tuesday.
  • Expedition chief Semyon Grigoryev said Korean scientists with the team had set a goal of finding living cells in the hope of cloning a mammoth. Scientists have previously found bones and fragments but not living cells.
  • Some believe it's possible to recreate the prehistoric animal if they find living cells in the permafrost.
7More

Quantum Gravity Loops Back To Ancient Atomic Logic, and The Big Bang Becomes A Big Boun... - 0 views

bigthink.com/...-cutting-edge-science-problems logic language science quantum
shared by sissij on 28 Feb 17 - No Cached
  • Greeks had the “first true alphabet”: a “universal” writing system that used a few letters to encode the infinite variety of all possible utterances. Similarly, all matter is written in a "language… of atoms."
  • Mysterious “meanings” still surround 100-year-old quantum mechanics equations
  • Their meaning/function/grammar is relational and sequential and word-like. The information encoded in matching sequential text-like compositions matters (DNA—>RNA, letters—>“social cartesian” lexicon).
  • ...3 more annotations...
  • Beyond the grammars of geometry and algebra lies a domain of not math-like but text-like compositions and meanings (of semantics beyond mathematics).
  • 17. Word and world both have grammars that don’t fit our available mathematical rules.
  • 18. Reality is relational, and not entirely objective. Subject and object aren’t separable, they’re entangled, inescapably. “Objective” is always relative to some other system/observer. 
  • sissij on 28 Feb 17
     
    I find it very interesting that the author is trying o look at the world from a different perspective than mathematics. He thinks atoms as a language that have grammar and meanings. He thinks mathematical rules cannot fully explain our world because it is too objective. He involves the idea of language to describe how the world is entangled and relational. As we learned in TOK, language is an important AOK that shows human civilization in a very complicated way. Language is flexible, emotional and relational. It gives things meaning as human likes to assign meaning and pattern to things around. The world around us are not just cold fact, we as observers give them meaning to exist. In that sense, the concept of language can better help us depict the world. --Sissi (2/27/2017)
3More

NASA's Big Announcement? A New Solar System That Could Sustain Life | Big Think - 0 views

bigthink.com/...lanets-that-could-sustain-life nasa science technology
shared by sissij on 27 Feb 17 - No Cached
  • Our solar system is spread out by comparison. This cramped little system finds each planet’s orbit closer to their star, TRAPPIST-1, than Mercury is to ours. Of all the planets discovered, TRAPPIST-1f is the most likely to sustain life, NASA scientists say. Those closer planets may be too hot to contain liquid water, while those beyond may be too cold.
  • Another interesting consideration, this star, since it burns so slowly, will likely outlive ours by a trillion years. So if the Earth is vanquished and the situation is right, we may find a new Eden on TRAPPIST-1f.
  • sissij on 27 Feb 17
     
    I think this is a very striking discovery because it gives us possibilities that there might be alien lives. We have been searching potential planet that can sustain life for a long time and now scientists claim that they have found one at 40 light year away from us. It may lead us to discovery of new living creatures. --Sissi (2/27/2017)
12More

What to Do About 'Coming Apart' - NYTimes.com - 0 views

campaignstops.blogs.nytimes.com/...what-to-do-about-coming-apart economics
shared by Duncan H on 13 Feb 12 - No Cached
  • Murray has produced a book-length argument placing responsibility for rising inequality and declining mobility on widespread decay in the moral fiber of white, lower-status, less well-educated Americans, putting relatively less emphasis on a similar social breakdown among low-status, less-educated Americans of all races
  • Murray’s strength lies in his ability to raise issues that center-left policy makers and academics prefer, for the most part, to shy away from. His research methods, his statistical analyses and the conclusions he draws are subject to passionate debate. But by forcing taboo issues into the public arena, Murray has opened up for discussion politically salient issues that lurk at a subterranean level in the back-brains of many voters, issues that are rarely examined with the rigor necessary to affirm or deny their legitimacy.
  • The National Review and the Conservative Monitor cited “Losing Ground” as one of the ten books that most changed America. Murray’s bookseemed like a bolt of lightning in the middle of the night revealing what should have been plain as the light of day. The welfare state so carefully built up in the 1960s and 1970s created a system of disincentives for people to better their own lives. By paying welfare mothers to have children out of wedlock into a poor home, more of these births were encouraged. By doling out dollars at a rate that could not be matched by the economy, the system encouraged the poor to stay home.
  • ...9 more annotations...
  • He contends in “Coming Apart” that there was far greater social cohesion across class lines 50 years ago because “the powerful norms of social and economic behavior in 1960 swept virtually everyone into their embrace,” adding in a Jan. 21 op-ed in the Wall Street Journal thatOver the past 50 years, that common civic culture has unraveled. We have developed a new upper class with advanced educations, often obtained at elite schools, sharing tastes and preferences that set them apart from mainstream America. At the same time, we have developed a new lower class, characterized not by poverty but by withdrawal from America’s core cultural institutions.According to Murray, higher education has now become a proxy for higher IQ, as elite colleges become sorting mechanisms for finding, training and introducing to each other the most intellectually gifted young people. Fifty years into the education revolution, members of this elite are likely to be themselves the offspring of cognitively gifted parents, and to ultimately bear cognitively gifted children.
  • “Industriousness: The norms for work and women were revolutionized after 1960, but the norm for men putatively has remained the same: Healthy men are supposed to work. In practice, though, that norm has eroded everywhere.”
  • Murray makes the case that cognitive ability is worth ever more in modern advanced, technologically complex hypercompetitive market economies. As an example, Murray quotes Bill Gates: “Software is an IQ business. Microsoft must win the IQ war or we won’t have a future.”
  • Murray alleges that those with higher IQs now exhibit personal and social behavioral choices in areas like marriage, industriousness, honesty and religiosity that allow them to enjoy secure and privileged lives. Whites in the lower social-economic strata are less cognitively able – in Murray’s view – and thus less well-equipped to resist the lure of the sexual revolution and doctrines of self-actualization so they succumb to higher rates of family dissolution, non-marital births, worklessness and criminality. This interaction between IQ and behavioral choice, in Murray’s framework, is what has led to the widening income and cultural gap.
  • Despised by the left, Murray has arguably done liberals a service by requiring them to deal with those whose values may seem alien, to examine the unintended consequences of their policies and to grapple with the political impact of assertions made by the right. He has also amassed substantial evidence to bolster his claims and at the same time elicited a formidable academic counter-attack.
  • To Murray, the overarching problem is that liberal elites, while themselves living lives of probity, have refused to proselytize for the bourgeois virtues to which they subscribe, thus leaving their less discerning fellow-citizens to flounder in the anti-bourgeois legacy of the counter-cultural 1960s.
  • “Great Civic Awakening” among the new upper class – an awakening that will lead to the kind of “moral rearmament” and paternalism characteristic of anti-poverty drives in the 19th century. To achieve this, Murray believes, the “new upper class must once again fall in love with what makes America different.”
  • The cognitive elites Murray cites are deeply committed to liberal norms of cultural tolerance and permissiveness. The antipathy to the moralism of the religious right has, in fact, been a major force driving these upscale, secular voters into the Democratic party.
  • changes in the world economy may be destructive in terms of the old social model, but they are profoundly liberating and benign in and of themselves. The family farm wasn’t dying because capitalism had failed or a Malthusian crisis was driving the world to starvation. The family farm died of abundance; it died of the rapidly rising productivity that meant that fewer and fewer people had to work to produce the food on which humanity depended.Mead continues:Revolutions in manufacturing and, above all, in communications and information technology create the potential for unprecedented abundance and a further liberation of humanity from meaningless and repetitive work. Our problem isn’t that the sources of prosperity have dried up in a long drought; our problem is that we don’t know how to swim. It is raining soup, and we are stuck holding a fork.The 21st century, Mead adds,must reinvent the American Dream. It must recast our economic, social, familial, educational and political systems for new challenges and new opportunities. Some hallowed practices and institutions will have to go under the bus. But in the end, the changes will make us richer, more free and more secure than we are now.Mead’s predictions may or may not prove prescient, but it his thinking, more than Murray’s, that reflects the underlying optimism that has sustained the United States for more than two centuries — a refusal to believe that anything about human nature is essentially “intractable.” Mead’s way of looking at things is not only more inviting than Murray’s, it is also more on target.
3More

A Start to Saving Lives - Treating Sore Throats - NYTimes.com - 0 views

www.nytimes.com/...ves-treating-sore-throats.html lives science research education
shared by grayton downing on 22 Oct 13 - No Cached
  • Getting parents to take sore throats more seriously and treating them more aggressively with penicillin could save thousands of lives in poor countries relatively cheaply, doctors from India and South Africa say.
  • The authors of a recent paper in the journal Global Heart estimate that a quarter of all sore throats are caused by strep A bacteria and that such infections lead to as many as 500,000 deaths a year, almost all of them in poor countries.
  • . Cuba, Costa Rica and Martinique have sharply reduced rheumatic fever by public education about sore throat, screening for strep by symptoms, and treating quickly.
« First ‹ Previous 41 - 60 of 1140 Next › Last »
Showing 20▼ items per page