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THE libertarian writer Charles Murray has probably done more than any other contemporary thinker to keep alive the idea of a “culture of poverty,” the theory that poor people are trapped by distorted norms and aspirations and not merely material deprivation.
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The Poverty of an Idea - NYTimes.com - 1 views
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Harrington had picked up the idea of a “culture of poverty” from the anthropologist Oscar Lewis, whose 1959 study of Mexican slum dwellers identified a “subculture” of lowered aspirations and short-term gratification. Echoing Lewis, Harrington argued that American poverty constituted “a separate culture, another nation, with its own way of life.” It would not be solved merely by economic expansion or moral exhortation, he contended, but by a “comprehensive assault on poverty.”
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In his view, these problems were not a judgment on the poor as individuals, but on a society indifferent to their plight. His popularization of the phrase “culture of poverty” has unintended consequences. There was nothing in the “vicious circle” of pathology he sketched that was culturally determined, but in the hands of others, the idea came to signify an ingrained system of norms passed from generation to generation.
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Conservatives took the attitudes and behaviors Harrington saw as symptoms of poverty and portrayed them as its direct causes.
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In his 1984 book, “Losing Ground,” Mr. Murray argued that welfare programs abet rather than ameliorate poverty. The book dismissed Harrington’s prescription for ending poverty, and Harrington returned the favor. In “The New American Poverty,” published the same year, he called Mr. Murray the right-wing equivalent of a “vulgar Marxist,” a social theorist who believed in a “one-to-one relationship between the economic and the political or the psychological.”
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Harrington’s culture-of-poverty thesis was at best an ambiguous impediment to understanding — in later books, he made no use of the term. But in its moral clarity, “The Other America” was ultimately optimistic; it was less an indictment and more an appeal to Americans to live up to their better instincts.
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The Dangers of Certainty: A Lesson From Auschwitz - NYTimes.com - 0 views
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ascent science tolerance fundamentalism certainty uncertainty
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in 1973, the BBC aired an extraordinary documentary series called “The Ascent of Man,” hosted by one Dr. Jacob Bronowski
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It was not an account of human biological evolution, but cultural evolution — from the origins of human life in the Rift Valley to the shifts from hunter/gatherer societies, to nomadism and then settlement and civilization, from agriculture and metallurgy to the rise and fall of empires: Assyria, Egypt, Rome.
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The tone of the programs was rigorous yet permissive, playful yet precise, and always urgent, open and exploratory. I remember in particular the programs on the trial of Galileo, Darwin’s hesitancy about publishing his theory of evolution and the dizzying consequences of Einstein’s theory of relativity.
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For Bronowski, science and art were two neighboring mighty rivers that flowed from a common source: the human imagination.
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For Dr. Bronowski, there was no absolute knowledge and anyone who claims it — whether a scientist, a politician or a religious believer — opens the door to tragedy. All scientific information is imperfect and we have to treat it with humility. Such, for him, was the human condition.
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This is the condition for what we can know, but it is also, crucially, a moral lesson. It is the lesson of 20th-century painting from Cubism onwards, but also that of quantum physics. All we can do is to push deeper and deeper into better approximations of an ever-evasive reality
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Errors are inextricably bound up with pursuit of human knowledge, which requires not just mathematical calculation but insight, interpretation and a personal act of judgment for which we are responsible.
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Dr. Bronowski insisted that the principle of uncertainty was a misnomer, because it gives the impression that in science (and outside of it) we are always uncertain. But this is wrong. Knowledge is precise, but that precision is confined within a certain toleration of uncertainty.
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The emphasis on the moral responsibility of knowledge was essential for all of Dr. Bronowski’s work. The acquisition of knowledge entails a responsibility for the integrity of what we are as ethical creatures.
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Pursuing knowledge means accepting uncertainty. Heisenberg’s principle has the consequence that no physical events can ultimately be described with absolute certainty or with “zero tolerance,” as it were. The more we know, the less certain we are.
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Our relations with others also require a principle of tolerance. We encounter other people across a gray area of negotiation and approximation. Such is the business of listening and the back and forth of conversation and social interaction.
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For Dr. Bronowski, the moral consequence of knowledge is that we must never judge others on the basis of some absolute, God-like conception of certainty. All knowledge, all information that passes between human beings, can be exchanged only within what we might call “a play of tolerance,” whether in science, literature, politics or religion.
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The play of tolerance opposes the principle of monstrous certainty that is endemic to fascism and, sadly, not just fascism but all the various faces of fundamentalism. When we think we have certainty, when we aspire to the knowledge of the gods, then Auschwitz can happen and can repeat itself.
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The pursuit of scientific knowledge is as personal an act as lifting a paintbrush or writing a poem, and they are both profoundly human. If the human condition is defined by limitedness, then this is a glorious fact because it is a moral limitedness rooted in a faith in the power of the imagination, our sense of responsibility and our acceptance of our fallibility. We always have to acknowledge that we might be mistaken.
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What Americans Don't Know About Science - Eleanor Barkhorn - The Atlantic - 0 views
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he report shows us that for at least some of the questions, Americans may be answering not based on knowledge, but on belief.
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only 48 percent of Americans responded "true" to the statement "Human beings, as we know them today, developed from earlier species of animals." But if the question was reframed slightly, far more people responded with "true." Given the statement "according to the theory of evolution, human beings, as we know them today, developed from earlier species of animals," 72 percent answered "true."
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A similar pattern happens with the Big Bang question. When the statement is simply "The universe began with a huge explosion," 39 percent responded "true." When it is "according to astronomers, the universe began with a huge explosion," 60 percent said "true.
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This seems to indicate that many Americans are familiar with the theories of evolution and the Big Bang; they simply don't believe they're true.
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Is the Universe a Simulation? - NYTimes.com - 0 views
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Mathematical knowledge is unlike any other knowledge. Its truths are objective, necessary and timeless.
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What kinds of things are mathematical entities and theorems, that they are knowable in this way? Do they exist somewhere, a set of immaterial objects in the enchanted gardens of the Platonic world, waiting to be discovered? Or are they mere creations of the human mind?
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Many mathematicians, when pressed, admit to being Platonists. The great logician Kurt Gödel argued that mathematical concepts and ideas “form an objective reality of their own, which we cannot create or change, but only perceive and describe.” But if this is true, how do humans manage to access this hidden reality?
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We don’t know. But one fanciful possibility is that we live in a computer simulation based on the laws of mathematics — not in what we commonly take to be the real world. According to this theory, some highly advanced computer programmer of the future has devised this simulation, and we are unknowingly part of it. Thus when we discover a mathematical truth, we are simply discovering aspects of the code that the programmer used.
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the Oxford philosopher Nick Bostrom has argued that we are more likely to be in such a simulation than not. If such simulations are possible in theory, he reasons, then eventually humans will create them — presumably many of them. If this is so, in time there will be many more simulated worlds than nonsimulated ones. Statistically speaking, therefore, we are more likely to be living in a simulated world than the real one.
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The jury is still out on the simulation hypothesis. But even if it proves too far-fetched, the possibility of the Platonic nature of mathematical ideas remains — and may hold the key to understanding our own reality.
E. O. Wilson's Theory of Everything - Howard W. French - The Atlantic - 0 views
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History News Network | History Gets Into Bed with Psychology, and It's a Happy Match - 0 views
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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){}
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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
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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.
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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
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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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Pope Francis's Theory of Economics - Heather Horn - The Atlantic - 0 views
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Interesting article about how the Pope's new views are reflected in his economic views as well
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Do you see what I see? | The Economist - 0 views
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HUMAN beings are not born with the knowledge that others possess minds with different contents. Children develop such a “theory of mind” gradually, and even adults have it only imperfectly. But a study by Samantha Fan and Zoe Liberman at the University of Chicago, published in Psychological Science, finds that bilingual children, and also those simply exposed to another language on a regular basis, have an edge at the business of getting inside others’ minds.
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This study joins a heap of others suggesting that there are cognitive advantages to being bilingual. Researchers have found that bilinguals have better executive function (control over attention and the planning of complex tasks). Those that suffer dementia begin to do so, on average, almost five years later than monolinguals. Full bilinguals had previously been shown to have better theory-of-mind skills. But this experiment is the first to demonstrate that such benefits also accrue to those merely exposed to other languages.
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It has become fashionable to consider multilingualism as a kind of elite mental training. The question is not settled, though, for many studies have not been successfully replicated. Nor is it yet clear precisely which kinds of language skills and exposure make people better at exactly which tasks.
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While some advantages, such as lack of dementia, appear late in life, others may appear early only to disappear thereafter. Research on multilingual minds is, itself, still in a kind of adolescence, but it is a promising one
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Smarter Every Year? Mystery of the Rising IQs - WSJ - 0 views
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That’s because absolute performance on IQ tests—the actual number of questions people get right—has greatly improved over the last 100 years. It’s called the Flynn effect, after James Flynn, a social scientist at New Zealand’s University of Otago who first noticed it in the 1980s.
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They found that the Flynn effect is real—and large. The absolute scores consistently improved for children and adults, for developed and developing countries. People scored about three points more every decade, so the average score is 30 points higher than it was 100 years ago.
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The pace jumped in the 1920s and slowed down during World War II. The scores shot up again in the postwar boom and then slowed down again in the ’70s. They’re still rising, but even more slowly. Adult scores climbed more than children’s.
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Genes couldn’t change that swiftly, but better nutrition and health probably played a role. Still, that can’t explain why the change affected adults’ scores more than children’s. Economic prosperity helped, too—IQ increases correlate significantly with higher gross domestic product.
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The fact that more people go to school for longer likely played the most important role—more education also correlates with IQ increases. That could explain why adults, who have more schooling, benefited most.
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The best explanation probably depends on some combination of factors. Dr. Flynn himself argues for a “social multiplier” theory. An initially small change can set off a benign circle that leads to big effects. Slightly better education, health, income or nutrition might make a child do better at school and appreciate learning more. That would motivate her to read more books and try to go to college, which would make her even smarter and more eager for education, and so on.
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“Life history” is another promising theory. A longer period of childhood correlates with better learning abilities across many species.
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The thing that really makes humans so smart, throughout our history, may be that we can invent new kinds of intelligence to suit our changing environments.
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History News Network | Are You a Genius? - 0 views
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the real question is not so much ‘What is genius?’ or even ‘Who is a genius?’ but rather, ‘What stake do we have in the whole idea of genius?’ or even, ‘Who’s asking and what’s behind their question?’
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These are the issues I address in my new book by looking at the different views and theories of genius over the course of three centuries, from the start of the eighteenth century to the present day.
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I concentrated on France, partly because French literature and intellectual history happen to be my area of expertise and personal interest; partly because the French contribution to the literature on genius hasn’t received its due; but mostly because the variety and the inventiveness of the views and theories of genius in France was a story worth telling for itself
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For me it’s this literature, more than the phenomenon itself, which makes genius a topic worth paying attention to. And the more you read, the less likely you are to be able to come up with any definition of what genius might be.
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For eighteenth-century commentators, genius was self-evident: you knew it when you saw it, but for the nineteenth-century Romantics, genius was essentially misunderstood, and only genius itself was capable of recognizing its own kind
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After the French Revolution, the question of national genius (another sense of the word, deriving from the genius loci) was subject to particularly anxious or over-assertive scrutiny. A number of nineteenth-century novels allowed for a rare feminine role in genius, but almost always doomed genius to failure. The medical profession turned the genius into a madman, while the experimental psychologists at the end of the century devised the IQ test which made genius nothing more than a high point on a continuous scale of intelligence. Child prodigies were the stuff of children’s literature but real examples in the twentieth century generated skepticism about the whole notion of genius, until Julia Kristeva came along and rehabilitated genius as essentially feminine, and Jacques Derrida embraced imposture as its essential quality
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What all this indicates is that the idea of genius is curiously labile, that it changes shape, definition and value according to the way it’s talked about, but also that there’s something about the idea that, as Claude Lévi-Strauss said about animals, makes it ‘good to think with.’
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Life on Mars? You Read It Here First. - The New York Times - 1 views
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There was no question in the mind of Percival Lowell, the astronomer, after he finished his observations of Mars during the 1907 opposition, when it was that much closer to Earth.
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“It is a direct sequitur from this that the planet is at present the abode of intelligent constructive life,” he continued. “I may say in this connection that the theory of such life upon Mars was in no way an a priori hypothesis on my part, but deduced from the outcome of observation, and that my observations since have fully confirmed it. No other supposition is consonant with all the facts here.”
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By the time of Lowell’s death in 1916, his theories about the Martian canals and their creators had been discredited. As The Times noted gently in a valedictory editorial, “The present judgment of the scientific world is that he was too largely governed in his researches by a vivid imagination.”
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Thinking Straight About Curved Space | Issue 108 | Philosophy Now - 0 views
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In earlier columns, I have defended time from the assaults of physics. With a few exceptions, physicists have not been kind to time. Relativity theory stripped it of its tenses, dismissing the difference between past, present, and future as illusory. Worse, the theory seemed to deny time an independent existence.
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My own view, however, is that both space and time are traduced in physics. They should form a victim support group, which is why this column is devoted to a defence of space.
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Places – habitats – are stripped down to decimal places. Much is lost in consequence. The space of the physicist has neither ‘here’ nor ‘there’, no centre or periphery, no inside or outside, except in terms of relationships between points defined mathematically with respect to a frame of reference built out of axes whose (0,0,0) point of origin is arbitrarily chosen. The inhabitants of the physicists’ space are fields and objects that have only primary qualities – size, distance, number of instances. They are void of secondary qualities – warmth, brightness, colour, texture – never mind meaning, value, and use – even though all these qualities are inseparable from the space in which we experience, enact, and suffer our lives.
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So long as we don’t think that the physicists’ space is more fundamental than, or is the ultimate reality of, lived space, then no harm is done.
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in contemporary physics, space is curved, or non-Euclidean. In non-Euclidean space, the sum of the angles of a triangle may be greater than 180°; more importantly, the shortest distance between two points may not be a straight line, but a curved one.
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When we first hear talk of ‘curved space’ we rebel. The least we should ask of something said to be curved is that it should have edges, surfaces, and parts that look or feel curved, which space itself does not. Analogies are offered to make the idea less counter-intuitive
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Physicists will smile at taking the analogy too literally. But if it is not taken literally, it lacks explanatory force. And taken literally, it is seriously misleading. The curvature of an object such as the earth is extrinsic – evident in its surface
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From Pythagoras onwards we have been prone to the illusion that our ways of geometrising space capture space itself – perhaps even believing that the mathematical logic of pure quantities is somehow ‘out there’. However, the immense power of mathematical physics – which requires abstracting from phenomenal reality and the reduction of experienced and experienceable reality to mere parameters to which numerical values are assigned – does not justify uncritically accepting concepts such as ‘curved space’ that attempt to re-insert phenomenal appearances into its abstractions. On the contrary, we should acknowledge that ‘unreasonably effective’ mathematics (to borrow Eugene Wigner’s phrase) can take us to places to which nothing non-mathematical corresponds. For instance, consider the assumption, central to modern cosmology, that space itself is expanding.
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Stephen Hawking on God, Science and the Origins of the Universe - WSJ.com - 0 views
online.wsj.com/...4206804575467921609024244.html
God universe anthropic principle multiverse cosmology
shared by Javier E on 06 Sep 10
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As recent advances in cosmology suggest, the laws of gravity and quantum theory allow universes to appear spontaneously from nothing. Spontaneous creation is the reason there is something rather than nothing, why the universe exists, why we exist. It is not necessary to invoke God to light the blue touch paper and set the universe going.Our universe seems to be one of many, each with different laws. That multiverse idea is not a notion invented to account for the miracle of fine tuning. It is a consequence predicted by many theories in modern cosmology. If it is true it reduces the strong anthropic principle to the weak one, putting the fine tunings of physical law on the same footing as the environmental factors, for it means that our cosmic habitat—now the entire observable universe—is just one of many. Each universe has many possible histories and many possible states. Only a very few would allow creatures like us to exist. Although we are puny and insignificant on the scale of the cosmos, this makes us in a sense the lords of creation.
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Lies, Damned Lies, and Medical Science - Magazine - The Atlantic - 0 views
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He and his team have shown, again and again, and in many different ways, that much of what biomedical researchers conclude in published studies—conclusions that doctors keep in mind when they prescribe antibiotics or blood-pressure medication, or when they advise us to consume more fiber or less meat, or when they recommend surgery for heart disease or back pain—is misleading, exaggerated, and often flat-out wrong. He charges that as much as 90 percent of the published medical information that doctors rely on is flawed. His work has been widely accepted by the medical community
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for all his influence, he worries that the field of medical research is so pervasively flawed, and so riddled with conflicts of interest, that it might be chronically resistant to change—or even to publicly admitting that there’s a problem
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he discovered that the range of errors being committed was astonishing: from what questions researchers posed, to how they set up the studies, to which patients they recruited for the studies, to which measurements they took, to how they analyzed the data, to how they presented their results, to how particular studies came to be published in medical journals
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“The studies were biased,” he says. “Sometimes they were overtly biased. Sometimes it was difficult to see the bias, but it was there.” Researchers headed into their studies wanting certain results—and, lo and behold, they were getting them. We think of the scientific process as being objective, rigorous, and even ruthless in separating out what is true from what we merely wish to be true, but in fact it’s easy to manipulate results, even unintentionally or unconsciously. “At every step in the process, there is room to distort results, a way to make a stronger claim or to select what is going to be concluded,” says Ioannidis. “There is an intellectual conflict of interest that pressures researchers to find whatever it is that is most likely to get them funded.”
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Ioannidis laid out a detailed mathematical proof that, assuming modest levels of researcher bias, typically imperfect research techniques, and the well-known tendency to focus on exciting rather than highly plausible theories, researchers will come up with wrong findings most of the time.
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if you’re attracted to ideas that have a good chance of being wrong, and if you’re motivated to prove them right, and if you have a little wiggle room in how you assemble the evidence, you’ll probably succeed in proving wrong theories right. His model predicted, in different fields of medical research, rates of wrongness roughly corresponding to the observed rates at which findings were later convincingly refuted: 80 percent of non-randomized studies (by far the most common type) turn out to be wrong, as do 25 percent of supposedly gold-standard randomized trials, and as much as 10 percent of the platinum-standard large randomized trials.
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He zoomed in on 49 of the most highly regarded research findings in medicine over the previous 13 years, as judged by the science community’s two standard measures: the papers had appeared in the journals most widely cited in research articles, and the 49 articles themselves were the most widely cited articles in these journals
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Ioannidis was putting his contentions to the test not against run-of-the-mill research, or even merely well-accepted research, but against the absolute tip of the research pyramid. Of the 49 articles, 45 claimed to have uncovered effective interventions. Thirty-four of these claims had been retested, and 14 of these, or 41 percent, had been convincingly shown to be wrong or significantly exaggerated. If between a third and a half of the most acclaimed research in medicine was proving untrustworthy, the scope and impact of the problem were undeniable.
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Using Google to Tell Real Science from Fads | Mind Matters | Big Think - 0 views
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a database of words from millions of books digitized by Google—4 percent of all books ever printed—could be one of the big ones. It's a fabulous source of ideas and evidence for theories about society, and it's fabulously democratic. Google offers a handy analyzer, the Ngram Viewer, which anyone can use to test an idea. A case in point: Yesterday, the social psychologist Rob Kurzban argued that the tool can distinguish between genuine scientific theories and intellectual fads.
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How To Look Smart, Ctd - The Daily Dish | By Andrew Sullivan - 0 views
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The Atlantic Home todaysDate();Tuesday, February 8, 2011Tuesday, February 8, 2011 Go Follow the Atlantic » Politics Presented by When Ronald Reagan Endorsed Ron Paul Joshua Green Epitaph for the DLC Marc Ambinder A Hard Time Raising Concerns About Egypt Chris Good Business Presented by Could a Hybrid Mortgage System Work? Daniel Indiviglio Fighting Bias in Academia Megan McArdle The Tech Revolution For Seniors Derek Thompson Culture Presented By 'Tiger Mother' Creates a New World Order James Fallows Justin Bieber: Daydream Believer James Parker <!-- /li
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these questions tend to overlook the way IQ tests are designed. As a neuropsychologist who has administered hundreds of these measures, I can tell you that their structures reflect a deeply embedded bias toward intelligence as a function of reading skills
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A Romp Through Theories on Origins of Life - NYTimes.com - 0 views
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they debated the definition of life — “anything highly statistically improbable, but in a particular direction,” in the words of Richard Dawkins, the evolutionary biologist at Oxford. Or, they wondered if it could be defined at all in the absence of a second example to the Earth’s biosphere — a web of interdependence all based on DNA.
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The rapid appearance of complex life in some accounts — “like Athena springing from the head of Zeus,” in the words of Dr. McKay — has rekindled interest recently in a theory fancied by Francis Crick, one of the discoverers of the double helix, that life originated elsewhere and floated here through space. These days the favorite candidate for such an extraterrestrial cradle is Mars
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“If you want to think of it that way, life is a very simple process,” said Sidney Altman, who shared a Nobel Prize in 1989 for showing that RNA had these dual abilities. “It uses energy, it sustains itself and it replicates.” One lesson of the meeting was how finicky are the chemical reactions needed for carrying out these simple-sounding functions. “There might be a reason why amino acids and nucleotides are the way they are,”
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Book Review: The Moral Lives of Animals - WSJ.com - 0 views
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en less to such accounts than meets the eye. What appear on the surface to be instances of insight, reflection, empathy or higher purpose frequently turn out to be a fairly simple learned behavior, of a kind that every sentient species from humans to earthworms exhibits all the time.
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The deeper problem, as Mr. Peterson more frankly acknowledges, is that it is the height of anthropomorphic absurdity to project human values and behaviors onto other species—and then to judge them by their similarity to us
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Recognizing the difficulty of boosting animals, his approach is instead to deflate humans: in particular, to suggest that there is much less to even so vaunted a human trait as morality than we like to believe. Rather than a sophisticated system of language-based laws, philosophical arguments and abstract values that sets mankind apart, morality is, in his view, a set of largely primitive psycho logical instincts.
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And Mr. Peterson simply ignores several decades worth of recent studies in cognitive science by researchers such as David Povinelli, Bruce Hood, Michael Tomasello and Elisabetta Visalberghi, which have elucidated very real differences between human and nonhuman minds in the realm of conceptual reasoning, particularly with respect to what has been termed "theory of mind." This is the uniquely human ability to have thoughts about thoughts and to perceive that other minds exist and that they can hold ideas and beliefs different from one's own. While human and animal minds share a broadly similar ability to learn from experience, formulate intentions and store memories, careful experiments have repeatedly come up empty when attempting to establish the existence of a theory of mind in nonhumans.
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This not only detracts from the argument Mr. Peterson seeks to make but reinforces the sense of intellectual parochialism that is the book's chief flaw. Modern evolutionary psychology and cognitive science have done much to illuminate the evolutionary instincts that animate complex human mental processes. Unfortunately, in his determination to level the playing field between human and nonhuman minds, Mr. Peterson has ignored at least half his story.
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Lab Claims Faster-Than-Light Particle - NYTimes.com - 0 views
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Hundreds of scientists packed an auditorium at one of the world's foremost laboratories on the Swiss-French border to hear how a subatomic particle, the neutrino, was found to have outrun light and confounded the theories of Albert Einstein.
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Going faster than light is something that is just not supposed to happen, according to Einstein's 1905 special theory of relativity. The speed of light — 186,282 miles per second (299,792 kilometers per second) — has long been considered a cosmic speed limit.