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Javier E

The Age of Niallism: Ferguson and the Post-Fact World - Matthew O'Brien - The Atlantic - 0 views

  • Ferguson gets some facts wrong. Ferguson gets some facts right, but frames them incompletely. Why the outrage? Because he's treating facts as low-grade and cheap materials that are meant to be bent, spliced and morphed for the purpose of building a sensational polemic. Even more outrageous is that his bosses didn't mind enough to force him to make an honest argument, or even profess embarrassment when its dishonesty came to light.
  • it's not just Ferguson. There is an epidemic of Niallism -- which Seamus McKiernan of the Huffington Post defined as not believing in anything factual. It's the idea that bluster can make untruths true through mere repetition. 
  • We live in a post-truth age. That's the term David Roberts of Grist coined to describe the way the way lies get amplified in our media ecosystem.
Javier E

E.O. Wilson on altruism and the New Enlightenment - Slate Magazine - 0 views

  • we need to answer two more fundamental questions. The first is why advanced social life exists in the first place and has occurred so rarely. The second is what are the driving forces that brought it into existence.
  • Eusociality, where some individuals reduce their own reproductive potential to raise others' offspring, is what underpins the most advanced form of social organization and the dominance of social insects and humans.
  • Humans originated by multilevel selection—individual selection interacting with group selection
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  • religious strife is not the consequence of differences among people. It's about
  • a pretty straightforward answer as to why conflicted emotions are at the very foundation of human existence
  • why we never seem to be able to work things out satisfactorily, particularly internationally.
  • We should consider ourselves as a product of these two interacting and often competing levels of evolutionary selection. Individual versus group selection results in a mix of altruism and selfishness, of virtue and sin, among the members of a society.
  • our tribalistic tendencies to form groups, occupy territories and react fiercely to any intrusion or threat to ourselves, our tribe and our special creation story
  • Such intense instincts could arise in evolution only by group selection—tribe competing against tribe. For me, the peculiar qualities of faith are a logical outcome of this level of biological organization.
  • I see no way out of the problems that organized religion and tribalism create other than humans just becoming more honest and fully aware of themselves. Right now we're living in what Carl Sagan correctly termed a demon-haunted world. We have created a Star Wars civilization but we have Paleolithic emotions
  • I'm devoted to the kind of environmentalism that is particularly geared towards the conservation of the living world, the rest of life on Earth, the place we came from. We need to put a lot more attention into that as something that could unify people. Surely one moral precept we can agree on is to stop destroying our birthplace, the only home humanity will ever have.
  • we ought to have another go at the Enlightenment and use that as a common goal to explain and understand ourselves, to take that self-understanding which we so sorely lack as a foundation for what we do in the moral and political realm
  • I would like to see us improving education worldwide and putting a lot more emphasis—as some Asian and European countries have—on science and technology as part of basic education
Javier E

Seeing What Cannot Be Spoken - The Dish | By Andrew Sullivan - The Daily Beast - 0 views

  • not everything we can see and therefore not everything we can mentally grasp can be put into words.
  • he believed those things about which we have to be silent to be the most important.
  • Philosophical confusion, he maintained, had its roots not in the relatively superficial thinking expressed by words but in that deeper territory studied by Freud, the pictorial thinking that lies in our unconscious and is expressed only involuntarily in, for example, our dreams, our doodles and in our “Freudian slips”
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  • it is, he thinks, his job as a philosopher not to argue for or against the truth of this or that proposition but rather to delve deeper and substitute one picture for another. In other words, he conceived it as his task to make us, or at least to enable us, to see things differently.
Javier E

Jonah Lehrer plagiarism in Wired.com: An investigation into plagiarism, quotes, and fac... - 0 views

  • I am convinced that Lehrer has a cavalier attitude about truth and falsehood. This shows not only in his attitude toward quotations but in some of the other details of his writing. And a journalist who repeatedly fails to correct errors when they're pointed out is, in my opinion, exhibiting reckless disregard for the truth. It is thus my opinion that Lehrer plagiarized others' work, published inaccurate quotations, printed narrative details that were factually incorrect, and failed to address errors when they were pointed out.
  • Lehrer's transgressions are inexcusable—but I can't help but think that the industry he (and I) work for share a some of the blame for his failure. I'm 10 years older than Lehrer, and unlike him, my contemporaries and I had all of our work scrutinized by layers upon layers of editors, top editors, copy editors, fact checkers and even (heaven help us!) subeditors before a single word got published. When we screwed up, there was likely someone to catch it and save us (public) embarrassment. And if someone violated journalistic ethics, it was more likely to be caught early in his career—allowing him the chance either to reform and recover or to slink off to another career without being humiliated on the national stage. No such luck for Lehrer; he rose to the very top in a flash, and despite having his work published by major media companies, he was    operating, most of the time, without a safety net. Nobody noticed that something was amiss until it was too late to save him.
markfrankel18

The Cambridge Declaration on Consciousness - Shunya's Notes - 0 views

  • A congregation of scientists in Cambridge, UK, recently issued a formal declaration that lots of non-human animals, including mammals, birds, and likely even octopuses are conscious beings. What do they mean by consciousness, you ask? It's a state of awareness of one's body and one's environment, anywhere from basic perceptual awareness to the reflective self-awareness of humans. This declaration will surely strike many of us as ancient news and a long overdue recognition, even as it may annoy the stubborn skeptics among us. 
  • We declare the following: “The absence of a neocortex does not appear to preclude an organism from experiencing affective states. Convergent evidence indicates that non-human animals have the neuroanatomical, neurochemical, and neurophysiological substrates of conscious states along with the capacity to exhibit intentional behaviors. Consequently, the weight of evidence indicates that humans are not unique in possessing the neurological substrates that generate consciousness. Non- human animals, including all mammals and birds, and many other creatures, including octopuses, also possess these neurological substrates.
Javier E

The World Wide Web, by the Numbers - Megan Garber - The Atlantic - 0 views

  • Only one in three people, the BBC notes in its reading of the report, are using the web globally. And for Africa, the ratio drops to a mere one in six. Furthermore, the report finds, approximately one in three countries face moderate to severe restrictions on web access. So while the economic costs of access are keeping billions of people away from web connectivity, Berners-Lee notes, "growing suppression of free speech, both online and offline, is possibly the single biggest challenge to the future of the web."
Emily Horwitz

Bits of Mystery DNA, Far From 'Junk,' Play Crucial Role - 0 views

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    Interesting article about new discoveries regarding human DNA.
Emily Horwitz

A Redoubt of Learning Holds Firm - 0 views

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    An article about the Royal Society and their struggle to continue preserving and collecting scientific knowledge, while promoting the teaching/learning of true science (i.e. not creationism)
Javier E

The trouble with atheists: a defence of faith | Books | The Guardian - 1 views

  • My daughter has just turned six. Some time over the next year or so, she will discover that her parents are weird. We're weird because we go to church.
  • This means as she gets older there'll be voices telling her what it means, getting louder and louder until by the time she's a teenager they'll be shouting right in her ear. It means that we believe in a load of bronze-age absurdities. That we fetishise pain and suffering. That we advocate wishy-washy niceness. That we're too stupid to understand the irrationality of our creeds. That we build absurdly complex intellectual structures on the marshmallow foundations of a fantasy. That we're savagely judgmental.
  • that's not the bad news. Those are the objections of people who care enough about religion to object to it. Or to rent a set of recreational objections from Richard Dawkins or Christopher Hitchens. As accusations, they may be a hodge-podge, but at least they assume there's a thing called religion which looms with enough definition and significance to be detested.
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  • the really painful message our daughter will receive is that we're embarrassing. For most people who aren't New Atheists, or old atheists, and have no passion invested in the subject, either negative or positive, believers aren't weird because we're wicked. We're weird because we're inexplicable; because, when there's no necessity for it that anyone sensible can see, we've committed ourselves to a set of awkward and absurd attitudes that obtrude, that stick out against the background of modern life, and not in some important or respectworthy or principled way, either.
  • Believers are people who try to insert Jee-zus into conversations at parties; who put themselves down, with writhings of unease, for perfectly normal human behaviour; who are constantly trying to create a solemn hush that invites a fart, a hiccup, a bit of subversion. Believers are people who, on the rare occasions when you have to listen to them, like at a funeral or a wedding, seize the opportunity to pour the liquidised content of a primary-school nativity play into your earhole, apparently not noticing that childhood is over.
  • What goes on inside believers is mysterious. So far as it can be guessed at it appears to be a kind of anxious pretending, a kind of continual, nervous resistance to reality.
  • to me, it's belief that involves the most uncompromising attention to the nature of things of which you are capable. Belief demands that you dispense with illusion after illusion, while contemporary common sense requires continual, fluffy pretending – pretending that might as well be systematic, it's so thoroughly incentivised by our culture.
  • The atheist bus says: "There's probably no God. So stop worrying and enjoy your life."
  • the word that offends against realism here is "enjoy". I'm sorry – enjoy your life?
  • If you based your knowledge of the human species exclusively on adverts, you'd think that the normal condition of humanity was to be a good-looking single person between 20 and 35, with excellent muscle-definition and/or an excellent figure, and a large disposable income. And you'd think the same thing if you got your information exclusively from the atheist bus
  • The implication of the bus slogan is that enjoyment would be your natural state if you weren't being "worried" by us believers and our hellfire preaching. Take away the malignant threat of God-talk, and you would revert to continuous pleasure
  • What's so wrong with this, apart from it being total bollocks? Well, in the first place, that it buys a bill of goods, sight unseen, from modern marketing. Given that human life isn't and can't be made up of enjoyment, it is in effect accepting a picture of human life in which those pieces of living where easy enjoyment is more likely become the only pieces that are visible.
  • But then, like every human being, I am not in the habit of entertaining only those emotions I can prove. I'd be an unrecognisable oddity if I did. Emotions can certainly be misleading: they can fool you into believing stuff that is definitely, demonstrably untrue. Yet emotions are also our indispensable tool for navigating, for feeling our way through, the much larger domain of stuff that isn't susceptible to proof or disproof, that isn't checkable against the physical universe. We dream, hope, wonder, sorrow, rage, grieve, delight, surmise, joke, detest; we form such unprovable conjectures as novels or clarinet concertos; we imagine. And religion is just a part of that, in one sense. It's just one form of imagining, absolutely functional, absolutely human-normal. It would seem perverse, on the face of it, to propose that this one particular manifestation of imagining should be treated as outrageous, should be excised if (which is doubtful) we can manage it.
  • suppose, as the atheist bus goes by, you are povertystricken, or desperate for a job, or a drug addict, or social services have just taken away your child. The bus tells you that there's probably no God so you should stop worrying and enjoy your life, and now the slogan is not just bitterly inappropriate in mood. What it means, if it's true, is that anyone who isn't enjoying themselves is entirely on their own. What the bus says is: there's no help coming.
  • Enjoyment is great. The more enjoyment the better. But enjoyment is one emotion. To say that life is to be enjoyed (just enjoyed) is like saying that mountains should only have summits, or that all colours should be purple, or that all plays should be by Shakespeare. This really is a bizarre category error.
  • A consolation you could believe in would be one that wasn't in danger of popping like a soap bubble on contact with the ordinary truths about us. A consolation you could trust would be one that acknowledged the difficult stuff rather than being in flight from it, and then found you grounds for hope in spite of it, or even because of it
  • The novelist Richard Powers has written that the Clarinet Concerto sounds the way mercy would sound, and that's exactly how I experienced it in 1997. Mercy, though, is one of those words that now requires definition. It does not only mean some tyrant's capacity to suspend a punishment he has himself inflicted. It can mean – and does mean in this case – getting something kind instead of the sensible consequences of an action, or as well as the sensible consequences of an action.
  • from outside, belief looks like a series of ideas about the nature of the universe for which a truth-claim is being made, a set of propositions that you sign up to; and when actual believers don't talk about their belief in this way, it looks like slipperiness, like a maddening evasion of the issue.
  • I am a fairly orthodox Christian. Every Sunday I say and do my best to mean the whole of the Creed, which is a series of propositions. But it is still a mistake to suppose that it is assent to the propositions that makes you a believer. It is the feelings that are primary. I assent to the ideas because I have the feelings; I don't have the feelings because I've assented to the ideas.
  • what I felt listening to Mozart in 1997 is not some wishy-washy metaphor for an idea I believe in, and it's not a front behind which the real business of belief is going on: it's the thing itself. My belief is made of, built up from, sustained by, emotions like that. That's what makes it real.
  • I think that Mozart, two centuries earlier, had succeeded in creating a beautiful and accurate report of an aspect of reality. I think that the reason reality is that way – that it is in some ultimate sense merciful as well as being a set of physical processes all running along on their own without hope of appeal, all the way up from quantum mechanics to the relative velocity of galaxies by way of "blundering, low and horridly cruel" biology (Darwin) – is that the universe is sustained by a continual and infinitely patient act of love. I think that love keeps it in being.
  • That's what I think. But it's all secondary. It all comes limping along behind my emotional assurance that there was mercy, and I felt it. And so the argument about whether the ideas are true or not, which is the argument that people mostly expect to have about religion, is also secondary for me.
  • No, I can't prove it. I don't know that any of it is true. I don't know if there's a God. (And neither do you, and neither does Professor Dawkins, and neither does anybody. It isn't the kind of thing you can know. It isn't a knowable item.)
  • let's be clear about the emotional logic of the bus's message. It amounts to a denial of hope or consolation on any but the most chirpy, squeaky, bubble-gummy reading of the human situation
  • It's got itself established in our culture, relatively recently, that the emotions involved in religious belief must be different from the ones involved in all the other kinds of continuous imagining, hoping, dreaming, and so on, that humans do. These emotions must be alien, freakish, sad, embarrassing, humiliating, immature, pathetic. These emotions must be quite separate from commonsensical us. But they aren't
  • The emotions that sustain religious belief are all, in fact, deeply ordinary and deeply recognisable to anybody who has ever made their way across the common ground of human experience as an adult.
  • It's just that the emotions in question are rarely talked about apart from their rationalisation into ideas. This is what I have tried to do in my new book, Unapologetic.
  • You can easily look up what Christians believe in. You can read any number of defences of Christian ideas. This, however, is a defence of Christian emotions – of their intelligibility, of their grown-up dignity.
Dunia Tonob

The World Today - Speculation rife over missing Chinese leader 11/09/2012 - 0 views

  • Listen to MP3 of this story ( minutes) Alternate WMA version | MP3 download ELEANOR HALL: China's anointed successor to Hu Jintao as leader of the Communist Party, Xi Jinping, has been missing from public view in recent days.Officials are yet to provide
  • an explanation for his absences, and now speculation is building about why and what it could mean for the transition to a new generation of leaders in China later this year.
  • This is a bit unusual, but it is not totally surprising in view of the age of the Chinese leaders. I do believe that the Chinese authorities are extremely sensitive and worried about various potential adverse events or developments that may affect the image of the leadership succession process and the coming party congress.
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    • Dunia Tonob
       
      Such a culture shock! If something like this occurred in America, I do not believe that the government would get away with keeping it hidden.
  • convention that one should ask about top leaders' health and should not talk about it.
Emily Horwitz

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

  • Scientists have discovered well-preserved frozen woolly mammoth fragments deep in Siberia that may contain living cells, edging a tad closer to the "Jurassic Park" possibility of cloning a prehistoric animal, the mission's organizer said Tuesday.
  • Expedition chief Semyon Grigoryev said Korean scientists with the team had set a goal of finding living cells in the hope of cloning a mammoth. Scientists have previously found bones and fragments but not living cells.
  • Some believe it's possible to recreate the prehistoric animal if they find living cells in the permafrost.
Emily Horwitz

News from The Associated Press - 0 views

  • For the first time, scientists have improved hearing in deaf animals by using human embryonic stem cells, an encouraging step for someday treating people with certain hearing disorders.
  • it will be years before human patients might benefit.
  • Human embryonic stem cells can be manipulated to produce any type of cell. Using them is controversial because they are initially obtained by destroying embryos.
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  • Yehoash Raphael of the University of Michigan, who didn't participate in the work, said it's possible the stem cell transplants worked by stimulating the gerbils' own few remaining nerve cells, rather than creating new ones. But either way, "this is a big step forward in use of stem cells for treating deafness," he said.
Catherine Curran

Fox News Issues Correction For Unemployment Numbers of 'Fox with Friends' - 0 views

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    The article describes what Mr. Ergueta mentioned in class. It's interesting how doing a different math equation can change the statistics drastically and ultimately how people see the big picture.
Emily Horwitz

New Demotic Dictionary Translates Lives of Ancient Egyptians - NYTimes.com - 0 views

  • Ancient Egyptians did not speak to posterity only through hieroglyphs. Those elaborate pictographs were the elite script for recording the lives and triumphs of pharaohs in their tombs and on the monumental stones along the Nile. But almost from the beginning, people in everyday life spoke a different language and wrote a different script, a simpler one that evolved from the earliest hieroglyphs.
  • Now, scholars at the Oriental Institute of the University of Chicago have completed almost 40 years of research and published online the final entries of a 2,000-page dictionary that more than doubles the thousands of known Demotic words.
  • Janet H. Johnson, an Egyptologist at the university’s Oriental Institute who has devoted much of her career to editing the Chicago Demotic Dictionary, called it “an indispensable tool for reconstructing the social, political and cultural life of ancient Egypt during a fascinating period,” when the land was usually dominated by foreigners — first Persians, then Greeks and finally Romans.
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  • “It’s really huge what a dictionary does for understanding an ancient society,”
Emily Horwitz

Will Science Someday Rule Out the Possibility of God? | Physics vs. God | LiveScience - 0 views

  • Over the past few centuries, science can be said to have gradually chipped away at the traditional grounds for believing in God. Much of what once seemed mysterious — the existence of humanity, the life-bearing perfection of Earth, the workings of the universe — can now be explained by biology, astronomy, physics and other domains of science. 
  • good reason to think science will ultimately arrive at a complete understanding of the universe that leaves no grounds for God whatsoever.
  • Psychology research suggests that belief in the supernatural acts as societal glue and motivates people to follow the rules; further, belief in the afterlife helps people grieve and staves off fears of death.
markfrankel18

Twitter histories of events are vanishing - Salon.com - 1 views

  • As the Technology Review reported:A significant proportion of the websites that this social media [around the Arab Spring] points to has disappeared. And the same pattern occurs for other culturally significant events, such as the the H1N1 virus outbreak, Michael Jackson’s death and the Syrian uprising. In other words, our history, as recorded by social media, is slowly leaking away.
  • So it seems that social media sites like Twitter do not remain as fecund a resource over time as they do in real time. But no historian has ever worked on the assumption that all, or even most, information about an event is preserved, let alone even recorded. Not even Twitter has changed that.
  • Nowadays, we’re very good at telling history in real time. Live-tweeting, livestreaming, Instagraming, link sharing, instant commenting — everyday lives and major events are recorded and narrated from every angle as they happen. A new study has found, however, that these minutes-old histories may not be built to last.
sophie mester

Friends You Can Count On - NYTimes.com - 0 views

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    Mathematics explaining a phenomenon in sense perception. Feeling like your facebook friends always have more facebook friends than you do actually is actually supported by mathematical truths. Known as the "friendship paradox."
Javier E

The state of science writing, circa 2012: The summer of our discontent, made glorious b... - 0 views

  • the authors were able to provide empirical evidence for a troubling phenomenon that seems to be all but baked in to the way our scientific culture operates: We pay lots of attention to things that are almost assuredly not true.
  • Because it’s sexier to discover something than to show there’s nothing to be discovered, high-impact journals show a marked preference for “initial studies” as opposed to disconfirmations. Unfortunately, as anyone who has ever worked in a research lab knows, initial observations are almost inevitably refuted or heavily attenuated by future studies — and that data tends to get printed in less prestigious journals.  Newspapers, meanwhile, give lots of attention to those first, eye-catching results while spilling very little (if any) ink on the ongoing research that shows why people shouldn’t have gotten all hot and bothered in the first place.
  • The result? ”[A]n almost complete amnesia in the newspaper coverage of biomedical findings.”
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  • everything we write about will probably end up being wrong anyway — not that we’ll bother to let you know when the time comes.
Javier E

Can Political Theology Save Secularism? | Religion & Politics - 0 views

  • Osama bin Laden had forced us to admit that, while the U.S. may legally separate church and state, it cannot do so intellectually. Beneath even the most ostensibly faithless of our institutions and our polemicists lie crouching religious lions, ready to devour the infidels who set themselves in opposition to the theology of the free market and the messianic march of democracy
  • As our political system depends on a shaky separation between religion and politics that has become increasingly unstable, scholars are sensing the deep disillusionment afoot and trying to chart a way out.
  • At its best, Religion for Atheists is a chronicle of the smoldering heap that liberal capitalism has made of the social rhythms that used to serve as a buffer between humans and the random cruelty of the universe. Christian and Jewish traditions, Botton argues, reinforced the ideas that people are morally deficient, that disappointment and suffering are normative, and that death is inevitable. The abandonment of those realities for the delusions of the self-made individual, the fantasy superman who can bend reality to his will if he works hard enough and is positive enough, leaves little mystery to why we are perpetually stressed out, overworked, and unsatisfied.
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  • Botton’s central obsession is the insane ways bourgeois postmoderns try to live, namely in a perpetual upward swing of ambition and achievement, where failure indicates character deficiency despite an almost total lack of social infrastructure to help us navigate careers, relationships, parenting, and death. But he seems uninterested in how those structures were destroyed or what it might take to rebuild them
  • Botton wants to keep bourgeois secularism and add a few new quasi-religious social routines. Quasi-religious social routines may indeed be a part of the solution, as we shall see, but they cannot be simply flung atop a regime as indifferent to human values as liberal capitalism.
  • Citizens see the structure behind the façade and lose faith in the myth of the state as a dispassionate, egalitarian arbiter of conflict. Once theological passions can no longer be sublimated in material affluence and the fiction of representative democracy, it is little surprise to see them break out in movements that are, on both the left and the right, explicitly hostile to the liberal state.
  • Western politics have an auto-immune disorder: they are structured to pretend that their notions of reason, right, and sovereignty are detached from a deeply theological heritage. When pressed by war and economic dysfunction, liberal ideas prove as compatible with zealotry and domination as any others.
  • Secularism is not strictly speaking a religion, but it represents an orientation toward religion that serves the theological purpose of establishing a hierarchy of legitimate social values. Religion must be “privatized” in liberal societies to keep it out of the way of economic functioning. In this view, legitimate politics is about making the trains run on time and reducing the federal deficit; everything else is radicalism. A surprising number of American intellectuals are able to persuade themselves that this vision of politics is sufficient, even though the train tracks are crumbling, the deficit continues to gain on the GDP, and millions of citizens are sinking into the dark mire of debt and permanent unemployment.
  • Critchley has made a career forging a philosophical account of human ethical responsibility and political motivation. His question is: after the rational hopes of the Enlightenment corroded into nihilism, how do humans write a believable story about what their existence means in the world? After the death of God, how do we account for our feelings of moral responsibility, and how might that account motivate us to resist the deadening political system we face?
  • The question is what to do in the face of the unmistakable religious and political nihilism currently besetting Western democracies.
  • both Botton and Critchley believe the solution involves what Derrida called a “religion without religion”—for Critchley a “faith of the faithless,” for Botton a “religion for atheists.”
  • a new political becoming will require a complete break with the status quo, a new political sphere that we understand as our own deliberate creation, uncoupled from the theological fictions of natural law or God-given rights
  • Critchley proposes as the foundation of politics “the poetic construction of a supreme fiction … a fiction that we know to be a fiction and yet in which we believe nonetheless.” Following the French philosopher Alain Badiou and the Apostle Paul, Critchley conceives political “truth” as something like fidelity: a radical loyalty to the historical moment where true politics came to life.
  • But unlike an evangelist, Critchley understands that attempting to fill the void with traditional religion is to slip back into a slumber that reinforces institutions desperate to maintain the political and economic status quo. Only in our condition of brokenness and finitude, uncomforted by promises of divine salvation, can we be open to a connection with others that might mark the birth of political resistance
  • This is the crux of the difference between Critchley’s radical faithless faith and Botton’s bourgeois secularism. Botton has imagined religion as little more than a coping mechanism for the “terrifying degrees of pain which arise from our vulnerability,” seemingly unaware that the pain and vulnerability may intensify many times over. It won’t be enough to simply to sublimate our terror in confessional restaurants and atheist temples. The recognition of finitude, the weight of our nothingness, can hollow us into a different kind of self: one without illusions or reputations or private property, one with nothing but radical openness to others. Only then can there be the possibility of meaning, of politics, of hope.
Emily Horwitz

Bias Persists Against Women of Science, a Study Says - NYTimes.com - 0 views

  • Science professors at American universities widely regard female undergraduates as less competent than male students with the same accomplishments and skills, a new study by researchers at Yale concluded.
  • The bias was pervasive, the scientists said, and probably reflected subconscious cultural influences rather than overt or deliberate discrimination.
  • I think we were all just a little bit surprised at how powerful the results were
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  • People tend to think that the problem has gone away, but alas, it hasn’t.”
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