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How It Became Normal to Ignore Texts and Emails - The Atlantic - 0 views

www.theatlantic.com/...550325 texts communication culture language technology
shared by knudsenlu on 13 Jan 18 - No Cached
  • People don’t need fancy technology to ignore each other, of course: It takes just as little effort to avoid responding to a letter, or a voicemail, or not to answer the door when the Girl Scouts come knocking. As Naomi Baron, a linguist at American University who studies language and technology, puts it, “We’ve dissed people in lots of formats before.” But what’s different now, she says, is that “media that are in principle asynchronous increasingly function as if they are synchronous.”
  • The result is the sense that everyone could get back to you immediately, if they wanted to—and the anxiety that follows when they don’t. But the paradox of this age of communication is that this anxiety is the price of convenience. People are happy to make the trade to gain the ability to respond whenever they feel like it.
  • It’s anxiety-inducing because written communication is now designed to mimic conversation—but only when it comes to timing. It allows for a fast back-and-forth dialogue, but without any of the additional context of body language, facial expression, and intonation. It’s harder, for example, to tell that someone found your word choice off-putting, and thus to correct it in real-time, or try to explain yourself better. When someone’s in front of you, “you do get to see the shadow of your words across someone else’s face,” Turkle says.
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  • But just because people know how stressful it can be to wait for a reply to what they thought would be an instant message doesn’t mean they won’t ignore others’ messages in turn.
  • Still, even though instant written communication can be overwhelming and anxiety-inducing, people prefer it. Americans spend more time texting than talking on the phone, and texting is the most frequent form of communication for Americans under 50.
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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.
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  • 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
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Opinion | Your Angry Uncle Wants to Talk About Politics. What Do You Do? - The New York... - 0 views

www.nytimes.com/...-holiday-talk-impeachment.html uncle discussion polarization chat bot conversation rules psychology language persuasion
shared by Javier E on 27 Nov 19 - No Cached
  • In our combined years of experience helping people talk about difficult political issues from abortion to guns to race, we’ve found most can converse productively without sacrificing their beliefs or spoiling dinner
  • It’s not merely possible to preserve your relationships while talking with folks you disagree with, but engaging respectfully will actually make you a more powerful advocate for the causes you care about.
  • The key to persuasive political dialogue is creating a safe and welcoming space for diverse views with a compassionate spirit, active listening and personal storytelling
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  • Select your reply I’m more liberal, so I’ll chat with Conservative Uncle Bot. I’m more conservative, so I’ll chat with Liberal Uncle Bot.
  • Hey, it’s the Angry Uncle Bot. I have LOTS of opinions. But what kind of Uncle Bot do you want to chat with?
  • To help you cook up a holiday impeachment conversation your whole family and country will appreciate, here’s the Angry Uncle Bot for practice.
  • As Americans gather for our annual Thanksgiving feast, many are sharpening their rhetorical knives while others are preparing to bury their heads in the mashed potatoes.
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Korean philosophy is built upon daily practice of good habits | Aeon Essays - 0 views

aeon.co/...-daily-practice-of-good-habits korea philosophy practice habits aeon essay wisdom eastern civilization(s) cultivated learning education history
shared by Javier E on 27 Dec 22 - No Cached
  • ‘We are unknown, we knowers, ourselves to ourselves,’ wrote Friedrich Nietzsche at the beginning of On the Genealogy of Morals (1887
  • This seeking after ourselves, however, is not something that is lacking in Buddhist and Confucian traditions – especially not in the case of Korean philosophy. Self-cultivation, central to the tradition, underscores that the onus is on the individual to develop oneself, without recourse to the divine or the supernatural
  • Korean philosophy is practical, while remaining agnostic to a large degree: recognising the spirit realm but highlighting that we ourselves take charge of our lives by taking charge of our minds
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  • The word for ‘philosophy’ in Korean is 철학, pronounced ch’ŏrhak. It literally means the ‘study of wisdom’ or, perhaps better, ‘how to become wise’, which reflects its more dynamic and proactive implications
  • At night, in the darkness of the cave, he drank water from a perfectly useful ‘bowl’. But when he could see properly, he found that there was no ‘bowl’ at all, only a disgusting human skull.
  • Our lives and minds are affected by others (and their actions), as others (and their minds) are affected by our actions. This is particularly true in the Korean application of Confucian and Buddhist ideas.
  • Wŏnhyo understood that how we think about things shapes their very existence – and in turn our own existence, which is constructed according to our thoughts.
  • In the Korean tradition of philosophy, human beings are social beings, therefore knowing how to interact with others is an essential part of living a good life – indeed, living well with others is our real contribution to human life
  • he realised that there isn’t a difference between the ‘bowl’ and the skull: the only difference lies with us and our perceptions. We interpret our lives through a continual stream of thoughts, and so we become what we think, or rather how we think
  • As our daily lives are shaped by our thoughts, so our experience of this reality is good or bad – depending on our thoughts – which make things ‘appear’ good or bad because, in ‘reality’, things in and of themselves are devoid of their own independent nature
  • We can take from Wŏnhyo the idea that, if you change the patterns that have become engrained in how you think, you will begin to live differently. To do this, you need to change your mental habits, which is why meditation and mindful awareness can help. And this needs to be practised every day
  • Wŏnhyo’s most important work is titled Awaken your Mind and Practice (in Korean, Palsim suhaeng-jang). It is an explicit call to younger adherents to put Buddhist ideas into practice, and an indirect warning not to get lost in contemplation or in the study of text
  • While Wŏnhyo had emphasised the mind and the need to ‘practise’ Buddhism, a later Korean monk, Chinul (1158-1210), spearheaded Sŏn, the meditational tradition in Korea that espoused the idea of ‘sudden enlightenment’ that alerts the mind, accompanied by ‘gradual cultivation’
  • we still need to practise meditation, for if not we can easily fall into our old ways even if our minds have been awakened
  • his greatest contribution to Sŏn is Secrets on Cultivating the Mind (Susim kyŏl). This text outlines in detail his teachings on sudden awakening followed by the need for gradual cultivation
  • hinul’s approach recognises the mind as the ‘essence’ of one’s Buddha nature (contained in the mind, which is inherently good), while continual practice and cultivation aids in refining its ‘function’ – this is the origin of the ‘essence-function’ concept that has since become central to Korean philosophy.
  • These ideas also influenced the reformed view of Confucianism that became linked with the mind and other metaphysical ideas, finally becoming known as Neo-Confucianism.
  • During the Chosŏn dynasty (1392-1910), the longest lasting in East Asian history, Neo-Confucianism became integrated into society at all levels through rituals for marriage, funerals and ancestors
  • Neo-Confucianism recognises that we as individuals exist through plural relationships with responsibilities to others (as a child, brother/sister, lover, husband/wife, parent, teacher/student and so on), an idea nicely captured in 2000 by the French philosopher Jean-Luc Nancy when he described our ‘being’ as ‘singular plural’
  • Corrupt interpretations of Confucianism by heteronormative men have historically championed these ideas in terms of vertical relationships rather than as a reciprocal set of benevolent social interactions, meaning that women have suffered greatly as a result.
  • Setting aside these sexist and self-serving interpretations, Confucianism emphasises that society works as an interconnected set of complementary reciprocal relationships that should be beneficial to all parties within a social system
  • Confucian relationships have the potential to offer us an example of effective citizenship, similar to that outlined by Cicero, where the good of the republic or state is at the centre of being a good citizen
  • There is a general consensus in Korean philosophy that we have an innate sociability and therefore should have a sense of duty to each other and to practise virtue.
  • The main virtue of Confucianism is the idea of ‘humanity’, coming from the Chinese character 仁, often left untranslated and written as ren and pronounced in Korean as in.
  • It is a combination of the character for a human being and the number two. In other words, it signifies what (inter)connects two people, or rather how they should interact in a humane or benevolent manner to each other. This character therefore highlights the link between people while emphasising that the most basic thing that makes us ‘human’ is our interaction with others.
  • Neo-Confucianism adopted a turn towards a more mind-centred view in the writings of the Korean scholar Yi Hwang, known by his pen name T’oegye (1501-70), who appears on the 1,000-won note. He greatly influenced Neo-Confucianism in Japan through his formidable text, Ten Diagrams on Sage Learning (Sŏnghak sipto), composed in 1568, which was one of the most-reproduced texts of the entire Chosŏn dynasty and represents the synthesis of Neo-Confucian thought in Korea
  • with commentaries that elucidate the moral principles of Confucianism, related to the cardinal relationships and education. It also embodies T’oegye’s own development of moral psychology through his focus on the mind, and illuminates the importance of teaching and the practice of self-cultivation.
  • He writes that we ourselves can transform the unrestrained mind and its desires, and achieve sagehood, if we take the arduous, gradual path of self-cultivation centred on the mind.
  • Confucians had generally accepted the Mencian idea that human nature was embodied in the unaroused state of the mind, before it was shaped by its environment. The mind in its unaroused state was taken to be theoretically good. However, this inborn tendency for goodness is always in danger of being reduced to passivity, unless you cultivate yourself as a person of ‘humanity’ (in the Confucian sense mentioned above).
  • You should constantly try to activate your humanity to allow the unhampered operation of the original mind to manifest itself through socially responsible and moral character in action
  • Humanity is the realisation of what I describe as our ‘optimum level of perfection’ that exists in an inherent stage of potentiality due our innate good nature
  • This, in a sense, is like the Buddha nature of the Buddhists, which suggests we are already enlightened and just need to recover our innate mental state. Both philosophies are hopeful: humans are born good with the potential to correct their own flaws and failures
  • this could hardly contrast any more greatly with the Christian doctrine of original sin
  • The seventh diagram in T’oegye’s text is entitled ‘The Diagram of the Explanation of Humanity’ (Insŏl-to). Here he warns how one’s good inborn nature may become impaired, hampering the operation of the original mind and negatively impacting our character in action. Humanity embodies the gradual realisation of our optimum level of perfection that already exists in our mind but that depends on how we think about things and how we relate that to others in a social context
  • For T’oegye, the key to maintaining our capacity to remain level-headed, and to control our impulses and emotions, was kyŏng. This term is often translated as ‘seriousness’, occasionally ‘mindfulness’, and it identifies the serious need for constant effort to control one’s mind in order to go about one’s life in a healthy manner
  • For T’oegye, mindfulness is as serious as meditation is for the Buddhists. In fact, the Neo-Confucians had their own meditational practice of ‘quiet-sitting’ (chŏngjwa), which focused on recovering the calm and not agitated ‘original mind’, before putting our daily plans into action
  • These diagrams reinforce this need for a daily practice of Confucian mindfulness, because practice leads to the ‘good habit’ of creating (and maintaining) routines. There is no short-cut provided, no weekend intro to this practice: it is life-long, and that is what makes it transformative, leading us to become better versions of who were in the beginning. This is consolation of Korean philosophy.
  • Seeing the world as it is can steer us away from making unnecessary mistakes, while highlighting what is good and how to maintain that good while also reducing anxiety from an agitated mind and harmful desires. This is why Korean philosophy can provide us with consolation; it recognises the bad, but prioritises the good, providing several moral pathways that are referred to in the East Asian traditions (Confucianism, Buddhism and Daoism) as modes of ‘self-cultivation’
  • As social beings, we penetrate the consciousness of others, and so humans are linked externally through conduct but also internally through thought. Humanity is a unifying approach that holds the potential to solve human problems, internally and externally, as well as help people realise the perfection that is innately theirs
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Is There a Constitution in This Text? - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...re-a-constitution-in-this-text language interpretation constitution legal
shared by Javier E on 09 Oct 12 - No Cached
  • “The written Constitution cannot work as intended without something outside of it — America’s unwritten Constitution — to fill its gaps and stabilize its meaning.” The meaning of the “inside” — the text’s literal words—cannot be specified independently of the “outside” — the set of assumptions and values that hangs over the enterprise and gives the deeds and words that occur within it shape and point. The text may not enumerate those assumptions and values, but, explains Amar, they “go without saying,” and because they go without saying the words that are said receive their meaning from them. “The unwritten Constitution … helps make sense of the text,” a sense that would not be available if an interpreter were confined to a “clause-bound literalism.”
  • Explicitness, it turns out, is not a possible human achievement, which is no big deal because communication and understanding do not require it.What they do require is a grasp of the enterprise within which a particular utterance or writing is encountered.
  • The unwritten principles that preside over constitutional interpretation should not be thought of as items in a list; they are, rather, part and parcel of a general project — the implementation of American-style democracy — that is not defined and limited by the implications and considerations it gives rise to.
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  • we have unwritten constitutions in every area of our discursive life. Whether it is the law, or higher education, or politics, or shop talk, or domestic interactions, utterances and writings are meaningful only against the background of a set of assumptions they do not contain. Textualism is not only a nonstarter in constitutional interpretation; it is a nonstarter everywhere.
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'I Wanna Eat You Up!' Why We Go Crazy for Cute | LiveScience - 1 views

www.livescience.com/-we-go-crazy-for-cuteness.html psychology knowledge animals
shared by Emily Horwitz on 21 Jan 13 - No Cached
  • NEW ORLEANS — Ever reacted to the sight of a cute puppy or darling infant by squealing, "I want to eat you up!"? Or maybe you can't help but want to pinch your grandbaby's adorable cheeks. You're not alone. New research finds that seemingly strange aggressive responses to cuteness are actually the norm.
  • In the study, presented Friday (Jan. 18) here at the annual meeting of the Society for Personality and Social Psychology, researchers found that people watching a slideshow of adorable pictures popped more bubbles on a sheet of bubble wrap than did people viewing funny or neutral pictures.
  • The participants rated the pictures on cuteness and funniness, as well as on how much they felt the pictures made them lose control — for example, if they agreed with statements such as "I can't handle it!" The participants also rated the extent to which the pictures made them "want to say something like 'grr!'" and "want to squeeze something." Sure enough, the cuter the animal, the less control and more desire to "grrr" and squeeze something that people felt. Cute animals produced this feeling significantly more strongly than did funny animals. The funny critters in turn produced the feeling more strongly than did neutral animals, perhaps because the funny animals were perceived as cute, too, Dyer said.
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  • yer got interested in what she and her colleagues call "cute aggression" after chatting with a fellow student about how adorable Internet pictures often produce the desire to squish or squeeze the cute critter. All the existing research on cuteness suggests the reaction should be the opposite, she told LiveScience. People should want to treat a cute thing with gentleness and care.
  • That's exactly what happened. The people watching a cute slideshow popped 120 bubbles, on average, compared with 80 for the funny slideshow and just a hair over 100 for the neutral one.
  • It's possible that seeing a wide-eyed baby or roly-poly pup triggers our drive to care for that creature, Dyer said. But since the animal is just a picture, and since even in real life we might not be able to care for the creature as much as we want, this urge may be frustrated, she said. That frustration could lead to aggression.
  • Or the reason might not be specific to cuteness, Dyer said. Many overwhelmingly positive emotions look negative, as when Miss America sobs while receiving her crown. Such high levels of positive emotion may overwhelm people.
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Stanford Magazine - History Detected - May/June 2013 - 2 views

alumni.stanford.edu/...article history pedagogy stanford reading
shared by Javier E on 26 May 13 - No Cached
  • an approach developed at Stanford's Graduate School of Education that's rapidly gaining adherents across the country
  • trial studies of the Stanford program demonstrated that when high school students engage regularly with challenging primary source documents, they not only make significant gains learning and retaining historical material, they also markedly improve their reading comprehension and critical thinking.
  • Colglazier builds his thought-provoking classes using an online tool called Reading Like a Historian. Designed by the Stanford History Education Group under Professor Sam Wineburg, the website offers 87 flexible lesson plans featuring documents from the Library of Congress
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  • "Textbooks are useful as background narrative. It's difficult to talk about the Gulf of Tonkin Resolution if students don't know where Vietnam is, or the Lincoln-Douglas debates if they don't know who Abe Lincoln was before he was Daniel Day-Lewis.
  • The website's lessons have been downloaded 800,000 times and spawned a lively online community of history educators grateful for the camaraderie
  • just 30 percent of the people who teach history-related courses in U.S. public high schools both majored in the field and are certified to teach it.
  • " By reading these challenging documents and discovering history for themselves, he says, "not only will they remember the content, they'll develop skills for life."
  • Teachers can download the lessons and adapt them for their own purposes, free of charge. Students learn how to examine documents critically, just as historians would, in order to answer intriguing questions: Did Pocahontas really rescue John Smith? Was Abraham Lincoln a racist? Who blinked first in the Cuban Missile Crisis, the Russians or the Americans?
  • But when a ten-pound textbook becomes the script for a whole year's worth of instruction, a precious learning opportunity is lost. "Many students go through their entire middle and high school and never encounter the actual voice of a historical participant,"
  • The Common Core curriculum will bring radical changes in the standardized state tests that youngsters have been taking for decades. Instead of filling in multiple-choice bubbles, they will be expected to write out short answers that demonstrate their ability to analyze texts, and then cite those texts to support arguments—the exact skills that Reading Like a Historian fosters.
  • Wineburg realized that the art of historical thinking is not something that comes naturally to most people; it has to be cultivated. Students have to be taught to look at the source of a document before reading it, figure out the context in which it was written, and cross-check it with other sources before coming to a conclusion.
  • In 2008, Reisman was ready to conduct a test of the curriculum at five schools in the San Francisco Unified School District. As expected, students in the test classes showed an increased ability to retain historical knowledge, as well as a greater appreciation for history, compared to the control group. What took everyone by surprise, though, was how much the test students advanced in basic reading.
  • Fremont 11th grader Ayanna Black agrees. "In other history courses I have taken, I wasn't able to fully understand what was going on. It seemed that it was just a bunch of words I had to memorize for a future test," she says. "Now that I contextualize the information I am given, it helps me understand not only what is being said but also the reason behind it." The approach, she says, "leads me to remembering the information out of curiosity, rather than trying to pass a test."
  • Scholars in the Stanford History Education Group hope to develop more online lesson plans in world history
  • Wineburg devoured history books as a kid and did well in Advanced Placement courses at his public high school. But when he entered Brown University, he was shocked at how ill-prepared he was in the subject. Employed after college as a high school history teacher, he saw similar weaknesses in his students. "The best ones could repeat what the text said," he recalls, "but when I asked them to critically examine whether they believed the text, I could have been speaking Martian."
  • Wineburg and his PhD students have teamed up with the library on another project: a website called Beyond the Bubble,where teachers can learn how to evaluate their students using short written tests called History Assessments of Thinking. Each HAT asks students to consider a historical document—a letter drawn from the archives of the NAACP, for example—and justify their conclusions about it in three or four sentences. By scanning the responses, teachers can determine quickly whether their pupils are grasping basic concepts.
  • Wineburg hopes to make Reading Like a Historian lesson plans completely paperless, with exercise sheets that can be filled out on a laptop or tablet computer.
  • Though the work has been hard in history this year, she appreciates what it's taught her. "I've learned that you don't just read what is put in front of you and accept it, which is what I had been doing with my textbook all summer," she explains. "It can be frustrating to analyze documents that are contradictory, but I'm coming to appreciate that history is a collection of thousands of accounts and perspectives, and it's our job to interpret it."
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Why Sexism at the Office Makes Women Love Hillary Clinton - The New York Times - 0 views

www.nytimes.com/...omen-love-hillary-clinton.html sexism hillary clinton gender politics bias
shared by mcginnisca on 22 Feb 16 - No Cached
  • Younger Democratic women are mostly for Bernie Sanders; older women lean more toward Hillary Clinton.
  • The idealistic but ungrateful naïfs who think sexism is a thing of the past and believe, as Mr. Sanders recently said, that “people should not be voting for candidates based on their gender” are seemingly battling the pantsuited old scolds prattling on about feminism
  • More time in a sexist world, and particularly in the workplace, radicalizes women.
  • ...15 more annotations...
  • It’s not that young women aren’t feminists, or don’t care about sexism. For college-age women — Mr. Sanders’s female base — sexism tends to be linked to sex.
  • Young women are neither ungrateful to their feminist foremothers nor complacent; rather, they are activists for feminist causes that reflect their needs.
  • College-educated women see only a tiny pay gap in their early- and mid-20s, making 97 cents for every dollar earned by their male colleagues.
  • That experience starts to change a few more years into the work force. By 35, those same college-educated women are making 15 percent less than their male peers. Women’s earnings peak between ages 35 and 44 and then plateau, while men’s continue to rise.
  • When women have children, they’re penalized: They’re considered less competent, they’re less likely to be hired for a new job and they’re paid less
  • one of the few female partners always seemed to be in charge of ordering lunch
  • I listened as some of my male colleagues opined on the need to marry a woman who would stay home with the children — that wasn’t sexist, they insisted, because it wasn’t that they thought only women should stay home; it was just that somebody had to, and the years in which they planned on having children would be crucial ones for their own careers.
  • I watched as men with little or irrelevant experience were hired and promoted, because they had such great ideas, or they fit in better. “We want a woman,” the conclusion seemed to be, “just not this woman.”
  • in the now-common refrain about Hillary Clinton: “I want a woman president, just not this woman president.”
  • a 19-year-old aspiring lawyer who is volunteering for Mr. Sanders today will work for firms with more female partners and live in a world where the wage gap has shrunk. But the trends show that her experience in a decade is unlikely to be that different from mine.
  • Many more women over 25 are in the work force than those under, and women over 25 also do about twice as much unpaid domestic work as their younger counterparts.
  • For the many women who live at the center of that time crush, Mrs. Clinton’s emphasis on the wage gap, paid family leave and universal prekindergarten may be particularly appealing. Mr. Sanders, who also supports paid leave and universal pre-K, takes a different rhetorical tone, usually stressing affordable higher education and universal health care.
  • Child care is just as expensive in many places as sending a kid to public university, but a college kid can get a part-time job. A toddler can’t.”
  • There are many other reasons women in the 30-and-over cohort may lean toward Mrs. Clinton. They’ve already seen promises of revolutionary change fall short. They may prefer a candidate with a progressive ideology but a more restrained, and potentially more effective, strategy for putting that ideology in place.
  • If it’s not this woman, this year, then who and when?
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'I Saw My Father Dying': A View From Aleppo's Government-Held Side - The New York Times - 1 views

www.nytimes.com/...aleppo-syria.html social media bias new york times
shared by sissij on 07 Nov 16 - No Cached
  • President Bashar al-Assad’s main pitch to his people is that they are safer in the territory he controls, a far cry from the bombs and hunger on the rebels’ half of the storied and strategic city.This is what the government wanted international journalists to see when it invited a group into the country this week after years of keeping most out. But when I stepped off the bus, I found a war zone.
  • Dr. Mazen Rahmoun, a city health official in a neat brown suit, moved gingerly through the chaos with the preternaturally calm stare of a man long ago traumatized into numbness.
  • Instead, they are trying to break the siege, with Qaeda-linked groups and those backed by the United States working together — the opposite of what Russia has demanded.
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  • “Moderate rebels” was a sarcastic refrain we heard often, making fun of the Obama administration’s description of groups it backs; the Syrian government calls them terrorists.
  • “Don’t tell me he died! Don’t!” she shrieked. “I only have this one son.”“He will survive,”
  • Soldiers there said they did not expect the evacuation deal to work.
  • A senior military official said simply, “It’s over.”
  • sissij on 07 Nov 16
     
    I found this news very interesting because it shows flawed the media can be. It also reveals that countries sometimes invite journalists to write some news in their favor. All the deceptions seem normal because their standard for abnormal is way higher than us. They are so numb to war and death that they can accept the worst situation with out being surprised. --Sissi (11/7/2016)
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The Reality of Quantum Weirdness - NYTimes.com - 2 views

www.nytimes.com/...lity-of-quantum-weirdness.html quantum reality nytimes science
shared by carolinewren on 27 Feb 15 - No Cached
  • Is there a true story, or is our belief in a definite, objective, observer-independent reality an illusion?
  • Is there a fixed reality apart from our various observations of it? Or is reality nothing more than a kaleidoscope of infinite possibilities?
  • So an electron is a wave, not a particle?
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  • each electron somehow acts like a wave interfering with itself, as if it is simultaneously passing through both slits at once.
  • the electrons go back to their wavelike behavior, and the interference pattern miraculously reappears.
  • Instead, we see two lumps on the screen, as if the electrons, suddenly aware of being observed, decided to act like little pellets.
  • . For an individual particle like an electron, for example, the wave function provides information about the probabilities that the particle can be observed at particular locations, as well as the probabilities of the results of other measurements of the particle that you can make, such as measuring its momentum.
  • If the wave function is merely knowledge-based, then you can explain away odd quantum phenomena by saying that things appear to us this way only because our knowledge of the real state of affairs is insufficient.
  • If there is an objective reality at all, the paper demonstrates, then the wave function is in fact reality-based.
  • We should be careful to recognize that the weirdness of the quantum world does not directly imply the same kind of weirdness in the world of everyday experience. That’s because the nebulous quantum essence of individual elementary particles is known to quickly dissipate in large ensembles of particles (a phenomenon often referred to as “decoherence”).
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A Harvard Scholar on the Enduring Lessons of Chinese Philosophy - The New York Times - 0 views

www.nytimes.com/...-philosophy-harvard-puett.html psychology philosophy self good liberation self-help
shared by Javier E on 10 Aug 16 - No Cached
  • Since 2006, Michael Puett has taught an undergraduate survey course at Harvard University on Chinese philosophy, examining how classic Chinese texts are relevant today. The course is now one of Harvard’s most popular, third only to “Introduction to Computer Science” and “Principles of Economics.”
  • So-called Confucianism, for example, is read as simply being about forcing people to accept their social roles, while so-called Taoism is about harmonizing with the larger natural world. So Confucianism is often presented as bad and Taoism as good. But in neither case are we really learning from them.
  • we shouldn’t domesticate them to our own way of thinking. When we read them as self-help, we are assuming our own definition of the self and then simply picking up pieces of these ideas that fit into such a vision
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  • these ideas are not about looking within and finding oneself. They are about overcoming the self. They are, in a sense, anti-self-help.
  • Today, we are often told that our goal should be to look within and find ourselves, and, once we do, to strive to be sincere and authentic to that true self, always loving ourselves and embracing ourselves for who we are. All of this sounds great and is a key part of what we think of as a properly “modern” way to live.
  • But what if we’re, on the contrary, messy selves that tend to fall into ruts and patterns of behavior? If so, the last thing we would want to be doing is embracing ourselves for who we are — embracing, in other words, a set of patterns we’ve fallen into. The goal should rather be to break these patterns and ruts, to train ourselves to interact better with those around us.
  • Certainly some strains of Chinese political theory will take this vision of the self — that we tend to fall into patterns of behavior — to argue for a more paternalistic state that will, to use a more recent term, “nudge” us into better patterns.
  • many of the texts we discuss in the book go the other way, and argue that the goal should be to break us from being such passive creatures — calling on us to do things that break us out of these patterns and allow us to train ourselves to start altering our behavior for the better.
  • You argue that Chinese philosophy views rituals as tools that can liberate us from these ruts.
  • Rituals force us for a brief moment to become a different person and to interact with those around us in a different way. They work because they break us from the patterns that we fall into and that otherwise dominate our behavior.
  • In the early Han dynasty, for example, we have examples of rituals that called for role reversals. The father would be called upon to play the son, and the son would play the father. Each is forced to see the world from the other’s perspective, with the son learning what it’s like to be in a position of authority and the father remembering what it was like to be the more subservient one
  • We tend to think that we live in a globalized world, but in a lot of ways we really don’t. The truth is that for a long time only a very limited number of ideas have dominated the world, while ideas that arose elsewhere were seen as “traditional” and not worth learning from.
  • imagine future generations that grow up reading Du Fu along with Shakespeare, and Confucius along with Plato. Imagine that type of world, where great ideas — wherever they arose — are thought about and wrestled with.
  • There’s a very strong debate going on in China about values — a sense that everything has become about wealth and power, and a questioning about whether this should be rethought. And among the ideas that are being brought into the debate are these earlier notions about the self and about how one can lead a good life. So, while the government is appropriating some of these ideas in particular ways, the broader public is debating them, and certainly with very different interpretations.
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Symmetry in the universe: Physics says you shouldn't exist. - 0 views

www.slate.com/...ou_shouldn_t_exist.single.html science physics inconsistencies
shared by anonymous on 21 Nov 13 - No Cached
  • You, me, and even the most calming manatee are nothing but impurities in an otherwise beautifully simple universe.
  • Your existence wasn’t just predicated on amorousness and luck of your ancestors, but on an almost absurdly finely tuned universe. Had the universe opted to turn up the strength of the electromagnetic force by even a small factor, poof
  • if the universe were only minutely denser than the one we inhabit, it would have collapsed before it began.
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  • Worse still, the laws of physics themselves seem to be working against us. Ours isn’t just a randomly hostile universe, it's an actively hostile universe
  • The history of physics, in fact, is a marvel of using simple symmetry principles to construct complicated laws of the universe
  • if the entire universe were made symmetric, then all of the good features (e.g., you) are decidedly asymmetric lumps that ruin the otherwise perfect beauty of the cosmo
  • it would be a mistake to be comforted by the symmetries of the universe. In truth, they are your worst enemies. Everything we know about those rational, predictable arrangements dictates that you shouldn't be here at all.
  • How hostile is the universe to your fundamental existence? Very. Even the simplest assumptions about our place in the universe seem to lead inexorably to devastating results
  • The symmetry of the universe would bake us in no time at all, but an asymmetry rescues us
  • In literally every experiment and observation that we’ve ever done, matter and antimatter get created (or annihilated) in perfect concert. That is, every experiment except for one: us.
  • Matter and antimatter should have completely annihilated one another in the first nanoseconds after the Big Bang. You should not even exist. But you do, and there’s lots more matter where you came from.
  • if the perfect symmetry between matter and antimatter remained perfect, you wouldn’t be here to think about it.
  • The flow of time (as near as we can tell) is completely arbitrary. Does entropy increase with time or does it make time? Are our memories the thing that ultimately breaks the symmetry of time?
  • It seems only a matter of luck (and some fairly arbitrary-looking math) that a symmetric universe would end up being remotely hospitable to complex creatures like us
  • Without electrons binding to protons, there would be no chemistry, no molecules, and nothing more complicated than a cloud of charged gas. And you’re not a sentient cloud of gas, are you?
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When Was America Greatest? - The New York Times - 0 views

www.nytimes.com/...when-was-america-greatest.html new york times politics memory bias greatness patriotism research
shared by kushnerha on 28 Apr 16 - No Cached
  • The slogan evokes a time when America was stronger and more prosperous. But Mr. Trump doesn’t specify whether he’s expressing nostalgia for the 1950s — or 10 years ago. That vagueness is reflected by his voters, according to the results of a new survey, conducted online by the digital media and polling company Morning Consult.
  • Trump supporters offered a wide range of answers, with no distinct pattern. The most popular choice was the year 2000. But 1955, 1960, 1970 and 1985 were also popular. More than 2 percent of Trump’s supporters picked 2015, when Mr. Trump’s campaign began.
  • Political science research suggests that Americans’ optimism can be influenced by whether their political party is in the White House. So it’s perhaps not surprising that Democrats feel better than Republicans about current circumstances.
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  • In March, Pew asked people whether life was better for people like them 50 years ago — and a majority of Republicans answered yes. Trump supporters were the most emphatic, with 75 percent saying things were better in the mid-1960s.Democrats, though, were less enthusiastic about the past. Forty-eight percent said life was better now than it was 50 years ago, while 17 percent of Democrats said it was the same, and only 28 percent said it was worse.
  • In the Morning Consult survey, 44 percent of people over all said America’s greatest years were ahead of it, while 36 percent said those years had already passed. But in an election when America’s past greatness has played such a starring role, we wanted to see more details about just how voters saw the past and the future.
  • So, when was the greatest year?Over all, 2000 was the most popular choice, a preference that cut across political party, candidate preference, gender and age. The year’s popularity may partly reflect people’s fondness for round numbers. But many voters explained their choice by referring to a greater sense of security. The Sept. 11 attacks occurred the following year. (An election year also has something for all partisans to grab onto. Bill Clinton was president that year, but George W. Bush won the election to replace him.)
  • Some people, of course, reached farther back into history. The year the Declaration of Independence was signed, 1776, got a few votes. One person chose 1789, the year the Constitution took effect. One person chose 1800. One chose 1860, the year Southern states began to secede from the Union. But most answers were of a more recent vintage.
  • partisan patterns in views of America’s greatness. Republicans, over all, recall the late 1950s and the mid-1980s most fondly. Sample explanations: “Reagan.” “Economy was booming.” “No wars!” “Life was simpler.” “Strong family values.” The distribution of Trump supporters’ greatest years is somewhat similar to the Republican trend, but more widely dispersed over the last 70 years.
  • Democrats seem to think America’s greatest days were more recent; they were more likely to pick a year in the 1990s, or since 2000. After 2000, their second-most-popular answer was 2016. Sample explanations: “We’re getting better.” “Improving social justice.” “Technology.” Even 2008, a year of financial collapse, was pretty popular, perhaps because President Obama was also elected that year.
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What Facebook Owes to Journalism - The New York Times - 0 views

www.nytimes.com/...cebook-owes-to-journalism.html new york times social media language
shared by sissij on 22 Feb 17 - No Cached
  • declared that “a strong news industry is also critical to building an informed community.”
  • Unfortunately, his memo ignored two major points — the role that Facebook and other technology platforms are playing in inadvertently damaging local news media, and the one way they could actually save journalism: with a massive philanthropic commitment.
  • As advertising spending shifted from print, TV and radio to the internet, the money didn’t mostly go to digital news organizations. Increasingly, it goes to Facebook and Google.
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  • But just because the result is unintentional doesn’t mean it is fantasy: Newsrooms have been decimated, with basic accountability reporting slashed as a result.
  • I’m not saying that the good stuff — the mobile revolution, blocking intrusive ads, better marketing options for small businesses — doesn’t outweigh the bad. And local news organizations absolutely contributed to the problem with their sluggish and often uncreative reaction to the digital revolution.
  • sissij on 22 Feb 17
     
    This article discuss the impact of internet on local news organizations. I agree with the author that the internet do get a lot of ad money and make local news organizations have less funding. Although there are donations, it is still very little compare to what local news organizations used to have. This might be part of the reason why local news organizations don't do well on giving great informations.But I think the time is moving forward, Facebook and google should take some of the responsibility as they get more funding and resources. This article is very persuasive as it has many data and evidence in support. I really like that the author acknowledge the counterargument in his article to make it more reliable. --Sissi (2/22/2017)
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Elizabeth Loftus interview: False-memory research on eyewitnesses, child abuse recovere... - 1 views

www.slate.com/...nesses_child_abuse.single.html memory manipulation false brain science
shared by Javier E on 12 Sep 13 - No Cached
  • psychologist Elizabeth Loftus of the University of California–Irvine, has made her name working on false memory. She tells Alison George how recollections can be conjured up,
  • What exactly is going on when we retrieve a memory? EL: When we remember something, we're taking bits and pieces of experience—sometimes from different times and places—and bringing it all together to construct what might feel like a recollection but is actually a construction. The process of calling it into conscious awareness can change it, and now you're storing something that's different
  • The memory of witnesses to crimes and accidents was a natural place to go. In particular I looked at what happens when people are questioned about their experiences. I would ultimately see those questions as a means by which the memories got contaminated.
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  • Depending on the study, you might get as many as 50 percent of people falling for the suggestion and developing a complete or partial false memory.
  • Is it the power of suggestion from a therapist that creates these "memories," then? EL: Yes, a lot of the cases involve suggestive psychotherapy. But you don't absolutely need the therapy. You can get suggestion from the culture and the environment, like when somebody turns on Oprah and sees one of these repressed-memory therapists talking, then believes this has happened to them.
  • How do you plant these memories? EL: We use a "false feedback" technique. We gather a whole bunch of data from you, about your personality, thoughts about different foods, all kinds of things. Later, we hand you this computerized profile, which reveals certain things that probably happened when you were a child. In the middle of the list is, say, that you got sick eating strawberry ice cream. We give you false feedback about your data, and then encourage you to elaborate and imagine. Later we ascertain whether you have a belief that it happened to you. Then we offer you a choice from all these different foods. In that example we found that participants didn't want strawberry ice cream as much.
  • bad governments, bad people, they don't have requirements of conduct. When we recently published a study about planting false memories among U.S. soldiers, I was worried we were putting out a recipe for how you can do horrible things to somebody and then wipe their memory away.
  • Is there any way to distinguish a false memory from a real one? EL: Without independent corroboration, little can be done to tell a false memory from a true one.
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History News Network | History Gets Into Bed with Psychology, and It's a Happy Match - 0 views

hnn.us/153891 history psychology cognitive bias
shared by Javier E on 26 Nov 13 - No Cached
  • The fact that many of our self-protective delusions are built into the way the brain works is no justification for not trying to override them. Knowing how dissonance works helps us identify our own inclinations to perpetuate errors -- and protect ourselves from those who can’t. Or won’t.Related LinksWhat Historians Can Learn from the Social Sciences and Sciences /* * * CONFIGURATION VARIABLES: EDIT BEFORE PASTING INTO YOUR WEBPAGE * * */ var disqus_shortname = 'hnndev'; // required: replace example with your forum shortname /* * * DON'T EDIT BELOW THIS LINE * * */ (function() { var dsq = document.createElement('script'); dsq.type = 'text/javascript'; dsq.async = true; dsq.src = '//' + disqus_shortname + '.disqus.com/embed.js'; (document.getElementsByTagName('head')[0] || document.getElementsByTagName('body')[0]).appendChild(dsq); })(); Please enable JavaScript to view the comments powered by Disqus. News Breaking News Historians DC Breaking News Historians DC ‘Scottsboro Boys’ pardoned in Alabama ‘November 22, 1963’ U-Boat discovered off the coast of Indonesia Vatican publicly unveils bone fragments said to belong to St. Peter Pictured: the 'real site' of the Hanging Gardens of Babylon Historian: Taiwan can use WWII legacy to improve standing with China 'I Take Long Walks': The Emotional Lives of Holocaust Scholars Chinese historian: Xi Jinping a master of "neo-authoritarianism" History Comes to Life With Tweets From Past Celtic Paths, Illuminated by a Sundial try{for(var lastpass_iter=0; lastpass_iter < document.forms.length; lastpass_iter++){ var lastpass_f = document.forms[lastpass_iter]; if(typeof(lastpass_f.lpsubmitorig2)=="undefined"){ lastpass_f.lpsubmitorig2 = lastpass_f.submit; lastpass_f.submit = function(){ var form=this; var customEvent = document.createEvent("Event"); customEvent.initEvent("lpCustomEvent", true, true); var d = document.getElementById("hiddenlpsubmitdiv"); for(var i = 0; i < document.forms.length; i++){ if(document.forms[i]==form){ d.innertext=i; } } d.dispatchEvent(customEvent); form.lpsubmitorig2(); } } }}catch(e){}
  • at last, history has gotten into bed with psychological science, and it’s a happy match. History gives us the data of, in Barbara Tuchman’s splendid words, our march of folly -- repeated examples of human beings unable and unwilling to learn from mistakes, let alone to admit them. Cognitive science shows us why
  • Our brains, which have allowed us to travel into outer space, have a whole bunch of design flaws, which is why we have so much breathtaking bumbling here on Earth.
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  • Of the many built-in biases in human thought, three have perhaps the greatest consequences for our own history and that of nations: the belief that we see things as they really are, rather than as we wish them to be; the belief that we are better, kinder, smarter, and more ethical than average; and the confirmation bias, which sees to it that we notice, remember, and accept information that confirms our beliefs -- and overlook, forget, and discount information that disconfirms our beliefs.
  • The great motivational theory that accommodates all of these biases is cognitive dissonance, developed by Leon Festinger in 1957 and further refined and transformed into a theory of self-justification by his student (and later my coauthor and friend) Elliot Aronson. The need to reduce dissonance is the key mechanism that underlies the reluctance to be wrong, to change our minds, to admit serious mistakes, and to be unwilling to accept unwelcome information
  • The greater the dissonance between who we are and the mistake we made or the cruelty we committed, the greater the need to justify the mistake, the crime, the villainy, instead of admitting and rectifying it
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Louisiana science education: School boards, principals, and teachers endorse creationis... - 0 views

www.slate.com/...pals_and_teachers_endorse.html louisiana science education
shared by carolinewren on 03 Jun 15 - No Cached
  • For some Louisiana public school students, their science textbook is the Bible, and in biology class they read the Book of Genesis to learn the “creation point of view.”
  • In another email exchange with Rowland, a parent had complained that a different teacher, Cindy Tolliver, actually taught that evolution was a “fact.” This parent complained that Tolliver was “pushing her twisted religious beliefs onto the class.” Principal Rowland responded, “I can assure you this will not happen again.” Advertisement
  • permits science teachers to use supplemental materials to “critique” evolution, opening a backdoor that these teachers are using, as intended, to teach creationism.&nbsp;Such lessons are allowed under this Louisiana law, but they are illegal under federal law
  • ...2 more annotations...
  • one in eight high school biology teachers advocate for creationism, even though it's unconstitutional,”
  • many teachers are interpreting the Louisiana Science Education Act as allowing such unconstitutional and scientifically-misleading lessons.”
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Shady Science: How the Brain Remembers Colors - 0 views

www.livescience.com/the-brain-remembers-color.html science brain colors
shared by carolinewren on 03 Jun 15 - No Cached
  • When you bring home the wrong color of paint from the hardware store, it may not be your foggy memory at fault
  • Flombaum and his colleagues conducted four experiments on four different groups of people.
  • while the human brain can distinguish between millions of colors, it has difficulty remembering specific shades.
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  • The exercise was designed to find the perceived boundaries between colors, the researchers said
  • scientists showed different people the same colors, but this time they asked them to find the "best example" of a particular color.
  • researchers showed participants colored squares, and asked them to select the best match on the color wheel. In a fourth experiment, another group of participants completed the same task, but there was a delay of 90 milliseconds between when each color square was displayed and when they were asked to select the best match on the color wheel.
  • This tendency to lump colors together could explain why it's so hard to match the color of house paint based on memory alone, the researchers said
  • categories are indeed important in how people identify and remember colors.
  • participants who were asked to name the colors reliably saw five hues: blue, yellow, pink, purple and green
  • "Where that fuzzy naming happened, those are the boundaries"
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Tinder, the Fast-Growing Dating App, Taps an Age-Old Truth - NYTimes.com - 2 views

www.nytimes.com/...app-taps-an-age-old-truth.html dating matchmaking app attractiveness research social media psychology
shared by Javier E on 30 Oct 14 - No Cached
  • In the two years since Tinder was released, the smartphone app has exploded, processing more than a billion swipes left and right each day
  • it is fast approaching 50 million active users.
  • Tinder’s engagement is staggering. The company said that, on average, people log into the app 11 times a day. Women spend as much as 8.5 minutes swiping left and right during a single session; men spend 7.2 minutes. All of this can add up to 90 minutes each day.While conventional online dating sites have been around lo
  • ...12 more annotations...
  • On Tinder, there are no questionnaires to fill out. No discussion of your favorite hiking trail, star sign or sexual proclivities. You simply log in through Facebook, pick a few photos that best describe “you” and start swiping.It may seem that what happens next is predictable (the best-looking people draw the most likes, the rest are quickly dismissed), but relationships experts for Tinder say there is something entirely different going on.
  • “Research shows when people are evaluating photos of others, they are trying to access compatibility on not just a physical level, but a social level,” said Jessica Carbino, Tinder’s in-house dating and relationship expert. “They are trying to understand, ‘Do I have things in common with this person?' ”
  • She discovered that Tinder users decoded an array of subtle and not-so-subtle traits before deciding which way to swipe. For example, the style of clothing, the pucker of the lips and even the posture, Ms. Carbino said, tell us a lot about their social circle, if they like to party and their level of confidence.
  • Men also judge attractiveness on factors beyond just anatomy, though in general, men are nearly three times as likely to swipe “like” (in 46 percent of cases) than woman (14 percent).
  • “There is this idea that attraction stems from a very superficial outlook on people, which is false,” Mr. Rad said. “Everyone is able to pick up thousands of signals in these photos. A photo of a guy at a bar with friends around him sends a very different message than a photo of a guy with a dog on the beach.”
  • while computers have become incalculably smarter, the ability of machines and algorithms to match people has remained just as clueless in the view of independent scientists.
  • dating sites like eHarmony and Match.com are more like modern snake oil. “They are a joke, and there is no relationship scientist that takes them seriously as relationship science.”
  • Mr. Finkel worked for more than a year with a group of researchers trying to understand how these algorithm-based dating services could match people, as they claim to do. The team poured through more than 80 years of scientific research about dating and attraction, and was unable to prove that computers can indeed match people together.
  • some dating sites are starting to acknowledge that the only thing that matters when matching lovers is someone’s picture. Earlier this year, OKCupid examined its data and found that a person’s profile picture is, said a post on its Oktrends blog, “worth that fabled thousand words, but your actual words are worth... almost nothing.”
  • this doesn’t mean that the most attractive people are the only ones who find true love. Indeed, in many respects, it can be the other way around.
  • a graduate student, published a paper noting that a person’s unique looks are what is most important when trying to find a mate.
  • “There isn’t a consensus about who is attractive and who isn’t,” Mr. Eastwick said in an interview. “Someone that you think is especially attractive might not be to me. That’s true with photos, too.” Tinder’s data team echoed this, noting that there isn’t a cliquey, high school mentality on the site, where one group of users get the share of “like” swipes.
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Public and Scientists' Views on Science and Society | Pew Research Center - 0 views

www.pewinternet.org/...s-views-on-science-and-society science health sense perception knowledge gap
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  • Science holds an esteemed place among citizens and professionals.&nbsp;Americans recognize the accomplishments of scientists in key fields and, despite considerable dispute about the role of government in other realms, there is broad public support for government investment in scientific research.
  • 79% of adults say that science has made life easier for most people and a majority is positive about science’s impact on the quality of health care, food and the environment.
  • At the same time, both the public and scientists are critical of the quality of science, technology, engineering, and math (STEM subjects) in grades K-12.
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  • Compared with five years ago, both citizens and scientists are less upbeat about the scientific enterprise.&nbsp;Citizens are still broadly positive about the place of U.S. scientific achievements and its impact on society, but slightly more are negative than five years ago. And, while a majority of scientists think it is a good time for science, they are less upbeat than they were five years ago.
  • While a majority of the public sees U.S. scientific achievements in positive terms, the share saying U.S. scientific achievements are the best in the world or above average is down 11 points to 54% today, compared with 65% in 2009.
  • The largest differences between the public and the AAAS scientists are found in beliefs about the safety of eating genetically modified (GM) foods.
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