Skip to main content

Home/ Groups/ TOK Friends
Javier E

No rides, but lots of rows: 'reactionary' French theme park plots expansion | France | ... - 0 views

  • Nicolas de Villiers said the theme park – whose subject matter includes Clovis, king of the Franks, and a new €20m (£17m) show about the birth of modern cinema – was not about politics. He said: “What we want when an audience leaves our shows – which are works of art and were never history lessons – is to feel better and bigger, because the hero has brought some light into their hearts … Puy du Fou is more about legends than a history book.”
  • He said the park’s trademark high-drama historical extravaganzas worked because, at a time of global crisis, people had a hunger to understand their roots and traditions. “The artistic language we invented corresponds to the era we live in. People have a thirst for their roots, a thirst to understand what made them what they are today, which means their civilisation. They want to understand what went before them.” He called it a “profound desire to rediscover who we are”.
  • e added: “People who come here don’t have an ideology, they come here and say it’s beautiful, it’s good, I liked it.”
  • ...4 more annotations...
  • Guillaume Lancereau, Max Weber fellow at the European University Institute in Florence, was part of a group of historians who published the book Puy du Faux (Puy of Fakes), analysing the park’s take on history. They viewed the park as having a Catholic slant, questionable depictions of nobility and a presentation of rural peasants as unchanged through the ages.
  • Lancereau did not question the park’s entertainment value. But he said: “Professional historians have repeatedly criticised the park for taking liberties with historical events and characters and, more importantly, for distorting the past to serve a nationalistic, religious and conservative political agenda. This raises important questions about the contemporary entanglement between entertainment, collective memory and politically oriented historical production …
  • “At a time when increasing numbers of undergraduates are acquiring their historical knowledge from popular culture and historical reenactments, the Puy du Fou’s considerable expansion calls for further investigation of a phenomenon that appears to be influencing the making of historical memory in contemporary Europe.”
  • Outside the park’s musketeers show, André, 76, had driven 650km (400 miles) from Burgundy with his wife and grandson. “We came because we’re interested in history,” he said. “The shows are technically brilliant and really make you think. You can tell it’s a bit on the right – the focus on war, warriors and anti-revolution – but I don’t think that matters.”
Javier E

Netanyahu's Dark Worldview - The Atlantic - 0 views

  • as Netanyahu soon made clear, when it comes to AI, he believes that bad outcomes are the likely outcomes. The Israeli leader interrogated OpenAI’s Brockman about the impact of his company’s creations on the job market. By replacing more and more workers, Netanyahu argued, AI threatens to “cannibalize a lot more jobs than you create,” leaving many people adrift and unable to contribute to the economy. When Brockman suggested that AI could usher in a world where people would not have to work, Netanyahu countered that the benefits of the technology were unlikely to accrue to most people, because the data, computational power, and engineering talent required for AI are concentrated in a few countries.
  • “You have these trillion-dollar [AI] companies that are produced overnight, and they concentrate enormous wealth and power with a smaller and smaller number of people,” the Israeli leader said, noting that even a free-market evangelist like himself was unsettled by such monopolization. “That will create a bigger and bigger distance between the haves and the have-nots, and that’s another thing that causes tremendous instability in our world. And I don’t know if you have an idea of how you overcome that?”
  • The other panelists did not. Brockman briefly pivoted to talk about OpenAI’s Israeli employees before saying, “The world we should shoot for is one where all the boats are rising.” But other than mentioning the possibility of a universal basic income for people living in an AI-saturated society, Brockman agreed that “creative solutions” to this problem were needed—without providing any.
  • ...10 more annotations...
  • The AI boosters emphasized the incredible potential of their innovation, and Netanyahu raised practical objections to their enthusiasm. They cited futurists such as Ray Kurzweil to paint a bright picture of a post-AI world; Netanyahu cited the Bible and the medieval Jewish philosopher Maimonides to caution against upending human institutions and subordinating our existence to machines.
  • Musk matter-of-factly explained that the “very positive scenario of AI” is “actually in a lot of ways a description of heaven,” where “you can have whatever you want, you don’t need to work, you have no obligations, any illness you have can be cured,” and death is “a choice.” Netanyahu incredulously retorted, “You want this world?”
  • By the time the panel began to wind down, the Israeli leader had seemingly made up his mind. “This is like having nuclear technology in the Stone Age,” he said. “The pace of development [is] outpacing what solutions we need to put in place to maximize the benefits and limit the risks.”
  • Netanyahu was a naysayer about the Arab Spring, unwilling to join the rapturous ranks of hopeful politicians, activists, and democracy advocates. But he was also right.
  • This was less because he is a prophet and more because he is a pessimist. When it comes to grandiose predictions about a better tomorrow—whether through peace with the Palestinians, a nuclear deal with Iran, or the advent of artificial intelligence—Netanyahu always bets against. Informed by a dark reading of Jewish history, he is a cynic about human nature and a skeptic of human progress.
  • fter all, no matter how far civilization has advanced, it has always found ways to persecute the powerless, most notably, in his mind, the Jews. For Netanyahu, the arc of history is long, and it bends toward whoever is bending it.
  • This is why the Israeli leader puts little stock in utopian promises, whether they are made by progressive internationalists or Silicon Valley futurists, and places his trust in hard power instead
  • “The weak crumble, are slaughtered and are erased from history while the strong, for good or for ill, survive. The strong are respected, and alliances are made with the strong, and in the end peace is made with the strong.”
  • To his many critics, myself included, Netanyahu’s refusal to envision a different future makes him a “creature of the bunker,” perpetually governed by fear. Although his pessimism may sometimes be vindicated, it also holds his country hostag
  • In other words, the same cynicism that drives Netanyahu’s reactionary politics is the thing that makes him an astute interrogator of AI and its promoters. Just as he doesn’t trust others not to use their power to endanger Jews, he doesn’t trust AI companies or AI itself to police its rapidly growing capabilities.
Javier E

Opinion | Elon Musk, Geoff Hinton, and the War Over A.I. - The New York Times - 0 views

  • Beneath almost all of the testimony, the manifestoes, the blog posts and the public declarations issued about A.I. are battles among deeply divided factions
  • Some are concerned about far-future risks that sound like science fiction.
  • Some are genuinely alarmed by the practical problems that chatbots and deepfake video generators are creating right now.
  • ...31 more annotations...
  • Some are motivated by potential business revenue, others by national security concerns.
  • Sometimes, they trade letters, opinion essays or social threads outlining their positions and attacking others’ in public view. More often, they tout their viewpoints without acknowledging alternatives, leaving the impression that their enlightened perspective is the inevitable lens through which to view A.I.
  • you’ll realize this isn’t really a debate only about A.I. It’s also a contest about control and power, about how resources should be distributed and who should be held accountable.
  • It is critical that we begin to recognize the ideologies driving what we are being told. Resolving the fracas requires us to see through the specter of A.I. to stay true to the humanity of our values.
  • Because language itself is part of their battleground, the different A.I. camps tend not to use the same words to describe their positions
  • One faction describes the dangers posed by A.I. through the framework of safety, another through ethics or integrity, yet another through security and others through economics.
  • The Doomsayers
  • These are the A.I. safety people, and their ranks include the “Godfathers of A.I.,” Geoff Hinton and Yoshua Bengio. For many years, these leading lights battled critics who doubted that a computer could ever mimic capabilities of the human mind
  • The technology historian David C. Brock calls these fears “wishful worries” — that is, “problems that it would be nice to have, in contrast to the actual agonies of the present.”
  • Reasonable sounding on their face, these ideas can become dangerous if stretched to their logical extremes. A dogmatic long-termer would willingly sacrifice the well-being of people today to stave off a prophesied extinction event like A.I. enslavement.
  • Many doomsayers say they are acting rationally, but their hype about hypothetical existential risks amounts to making a misguided bet with our future
  • OpenAI’s Sam Altman and Meta’s Mark Zuckerberg, both of whom lead dominant A.I. companies, are pushing for A.I. regulations that they say will protect us from criminals and terrorists. Such regulations would be expensive to comply with and are likely to preserve the market position of leading A.I. companies while restricting competition from start-ups
  • the roboticist Rodney Brooks has pointed out that we will see the existential risks coming, the dangers will not be sudden and we will have time to change course.
  • While we shouldn’t dismiss the Hollywood nightmare scenarios out of hand, we must balance them with the potential benefits of A.I. and, most important, not allow them to strategically distract from more immediate concerns.
  • they appear deeply invested in the idea that there is no limit to what their creations will be able to accomplish.
  • While the doomsayer faction focuses on the far-off future, its most prominent opponents are focused on the here and now. We agree with this group that there’s plenty already happening to cause concern: Racist policing and legal systems that disproportionately arrest and punish people of color. Sexist labor systems that rate feminine-coded résumés lower
  • Superpower nations automating military interventions as tools of imperialism and, someday, killer robots.
  • Propagators of these A.I. ethics concerns — like Meredith Broussard, Safiya Umoja Noble, Rumman Chowdhury and Cathy O’Neil — have been raising the alarm on inequities coded into A.I. for years. Although we don’t have a census, it’s noticeable that many leaders in this cohort are people of color, women and people who identify as L.G.B.T.Q.
  • Others frame efforts to reform A.I. in terms of integrity, calling for Big Tech to adhere to an oath to consider the benefit of the broader public alongside — or even above — their self-interest. They point to social media companies’ failure to control hate speech or how online misinformation can undermine democratic elections. Adding urgency for this group is that the very companies driving the A.I. revolution have, at times, been eliminating safeguards
  • reformers tend to push back hard against the doomsayers’ focus on the distant future. They want to wrestle the attention of regulators and advocates back toward present-day harms that are exacerbated by A.I. misinformation, surveillance and inequity.
  • Integrity experts call for the development of responsible A.I., for civic education to ensure A.I. literacy and for keeping humans front and center in A.I. systems.
  • Surely, we are a civilization big enough to tackle more than one problem at a time; even those worried that A.I. might kill us in the future should still demand that it not profile and exploit us in the present.
  • Other groups of prognosticators cast the rise of A.I. through the language of competitiveness and national security.
  • Some arguing from this perspective are acting on genuine national security concerns, and others have a simple motivation: money. These perspectives serve the interests of American tech tycoons as well as the government agencies and defense contractors they are intertwined with.
  • The Reformers
  • U.S. megacompanies pleaded to exempt their general purpose A.I. from the tightest regulations, and whether and how to apply high-risk compliance expectations on noncorporate open-source models emerged as a key point of debate. All the while, some of the moguls investing in upstart companies are fighting the regulatory tide. The Inflection AI co-founder Reid Hoffman argued, “The answer to our challenges is not to slow down technology but to accelerate it.”
  • The warriors’ narrative seems to misrepresent that science and engineering are different from what they were during the mid-20th century. A.I. research is fundamentally international; no one country will win a monopoly.
  • As the science-fiction author Ted Chiang has said, fears about the existential risks of A.I. are really fears about the threat of uncontrolled capitalism
  • Regulatory solutions do not need to reinvent the wheel. Instead, we need to double down on the rules that we know limit corporate power. We need to get more serious about establishing good and effective governance on all the issues we lost track of while we were becoming obsessed with A.I., China and the fights picked among robber barons.
  • By analogy to the health care sector, we need an A.I. public option to truly keep A.I. companies in check. A publicly directed A.I. development project would serve to counterbalance for-profit corporate A.I. and help ensure an even playing field for access to the 21st century’s key technology while offering a platform for the ethical development and use of A.I.
  • Also, we should embrace the humanity behind A.I. We can hold founders and corporations accountable by mandating greater A.I. transparency in the development stage, in addition to applying legal standards for actions associated with A.I. Remarkably, this is something that both the left and the right can agree on.
Javier E

Opinion | Have Some Sympathy - The New York Times - 0 views

  • Schools and parenting guides instruct children in how to cultivate empathy, as do workplace culture and wellness programs. You could fill entire bookshelves with guides to finding, embracing and sharing empathy. Few books or lesson plans extol sympathy’s virtues.
  • “Sympathy focuses on offering support from a distance,” a therapist explains on LinkedIn, whereas empathy “goes beyond sympathy by actively immersing oneself in another person’s emotions and attempting to comprehend their point of view.”
  • In use since the 16th century, when the Greek “syn-” (“with”) combined with pathos (experience, misfortune, emotion, condition) to mean “having common feelings,” sympathy preceded empathy by a good four centuries
  • ...8 more annotations...
  • Empathy (the “em” means “into”) barged in from the German in the 20th century and gained popularity through its usage in fields like philosophy, aesthetics and psychology. According to my benighted 1989 edition of Webster’s Unabridged, empathy was the more self-centered emotion, “the intellectual identification with or vicarious experiencing of the feelings, thoughts or attitudes of another.”
  • in more updated lexicons, it’s as if the two words had reversed. Sympathy now implies a hierarchy whereas empathy is the more egalitarian sentiment.
  • Sympathy, the session’s leader explained to school staff members, was seeing someone in a hole and saying, “Too bad you’re in a hole,” whereas empathy meant getting in the hole, too.
  • “Empathy is a choice and it’s a vulnerable choice because in order to connect with you, I have to connect with something in myself that knows that feeling,”
  • Still, it’s hard to square the new emphasis on empathy — you must feel what others feel — with another element of the current discourse. According to what’s known as “standpoint theory,” your view necessarily depends on your own experience: You can’t possibly know what others feel.
  • In short, no matter how much an empath you may be, unless you have actually been in someone’s place, with all its experiences and limitations, you cannot understand where that person is coming from. The object of your empathy may find it presumptuous of you to think that you “get it.”
  • Bloom asks us to imagine what empathy demands should a friend’s child drown. “A highly empathetic response would be to feel what your friend feels, to experience, as much as you can, the terrible sorrow and pain,” he writes. “In contrast, compassion involves concern and love for your friend, and the desire and motivation to help, but it need not involve mirroring your friend’s anguish.”
  • Bloom argues for a more rational, modulated, compassionate response. Something that sounds a little more like our old friend sympathy.
Javier E

Opinion | For the F.D.A., Cold Medicine That Doesn't Work Is Just the Tip of the Iceber... - 0 views

  • Congress needs to develop a way of better funding the F.D.A. review process. Perhaps a small excise tax could be levied on over-the-counter sales or fees assessed to makers of over-the-counter drugs to fund the F.D.A. review process or to fund studies into drugs that went on the market before 1962. Leaders need to suggest more options. There should also be a way to prioritize which drugs to look at first. The agency should review old drugs for which there are already many complaints about lack of effectiveness in the manner it did recently for phenylephrine.
  • Right now, Americans spend billions on drugs that contain ingredients that will not help them. That’s not just a waste of money — it could mean they are delaying appropriate treatment, which can lead to more severe illnesses. This is risky not only for health but also for trust. The American public deserves medicines that do what they are advertised to do.
Javier E

Group-Chat Culture Is Out of Control - The Atlantic - 0 views

  • WhatsApp, the most popular messaging service worldwide, gained more than two and a half billion active users from 2012 to 2023, and is projected to grow 18 percent more by 2025
  • In a recent survey of roughly 1,000 Americans, 66 percent said they’ve felt overwhelmed by their group messages, and 42 percent said that group chats can feel like a part-time job.
  • with X (formerly known as Twitter) in a state of disarray, Facebook falling out of favor, and Instagram taken over by ads, social media is feeling less and less social.
  • ...4 more annotations...
  • Jeffrey A. Hall, a communication professor at the University of Kansas who studies technology and relationships, calls this the “twilight of the social-media era,” in which “the distance between using it for talking to your friends and what we have now” is bigger than it’s ever been. He believes that although those sites aren’t fostering real connection—advice, inside jokes, updates, memes—nearly as much anymore, people might be reclaiming it with group chats.
  • To borrow from Dungeons & Dragons, the Age of the Group Chat seemed like it would be Chaotic Good—but it’s verging on Chaotic Evil.
  • group chats can create a “waterfall type of effect,” where messages keep flooding in and adding up. Eventually, you’re underwater
  • without a standard etiquette, people have very different ideas about what degree of responsiveness is required—which can cause real tension.
Javier E

Book Review: 'The Maniac,' by Benjamín Labatut - The New York Times - 0 views

  • it quickly becomes clear that what “The Maniac” is really trying to get a lock on is our current age of digital-informational mastery and subjection
  • When von Neumann proclaims that, thanks to his computational advances, “all processes that are stable we shall predict” and “all processes that are unstable we shall control,” we’re being prompted to reflect on today’s ubiquitous predictive-slash-determinative algorithms.
  • When he publishes a paper about the feasibility of a self-reproducing machine — “you need to have a mechanism, not only of copying a being, but of copying the instructions that specify that being” — few contemporary readers will fail to home straight in on the fraught subject of A.I.
  • ...9 more annotations...
  • Haunting von Neumann’s thought experiment is the specter of a construct that, in its very internal perfection, lacks the element that would account for itself as a construct. “If someone succeeded in creating a formal system of axioms that was free of all internal paradoxes and contradictions,” another of von Neumann’s interlocutors, the logician Kurt Gödel, explains, “it would always be incomplete, because it would contain truths and statements that — while being undeniably true — could never be proven within the laws of that system.”
  • its deeper (and, for me, more compelling) theme: the relation between reason and madness.
  • Almost all the scientists populating the book are mad, their desire “to understand, to grasp the core of things” invariably wedded to “an uncontrollable mania”; even their scrupulously observed reason, their mode of logic elevated to religion, is framed as a form of madness. Von Neumann’s response to the detonation of the Trinity bomb, the world’s first nuclear explosion, is “so utterly rational that it bordered on the psychopathic,” his second wife, Klara Dan, muses
  • fanaticism, in the 1930s, “was the norm … even among us mathematicians.”
  • Pondering Gödel’s own descent into mania, the physicist Eugene Wigner claims that “paranoia is logic run amok.” If you’ve convinced yourself that there’s a reason for everything, “it’s a small step to begin to see hidden machinations and agents operating to manipulate the most common, everyday occurrences.”
  • the game theory-derived system of mutually assured destruction he devises in its wake is “perfectly rational insanity,” according to its co-founder Oskar Morgenstern.
  • Labatut has Morgenstern end his MAD deliberations by pointing out that humans are not perfect poker players. They are irrational, a fact that, while instigating “the ungovernable chaos that we see all around us,” is also the “mercy” that saves us, “a strange angel that protects us from the mad dreams of reason.”
  • But does von Neumann really deserve the title “Father of Computers,” granted him here by his first wife, Mariette Kovesi? Doesn’t Ada Lovelace have a prior claim as their mother? Feynman’s description of the Trinity bomb as “a little Frankenstein monster” should remind us that it was Mary Shelley, not von Neumann and his coterie, who first grasped the monumental stakes of modeling the total code of life, its own instructions for self-replication, and that it was Rosalind Franklin — working alongside, not under, Maurice Wilkins — who first carried out this modeling.
  • he at least grants his women broader, more incisive wisdom. Ehrenfest’s lover Nelly Posthumus Meyjes delivers a persuasive lecture on the Pythagorean myth of the irrational, suggesting that while scientists would never accept the fact that “nature cannot be cognized as a whole,” artists, by contrast, “had already fully embraced it.”
Javier E

Opinion | Do I Have to Floss My Teeth? The Science Is Inconclusive - The New York Times - 0 views

  • the more I learn about science, the more I discover basic mysteries that I assumed were solved long ago. Perhaps we’ve exited the Dark Ages, but our own age still seems rather dim.
  • How do you make sense of a world where the scientific sands are always shifting and where so much remains unknown? It’s taken me a long time, but I’ve made my peace with it by learning to hold everything loosely, to remain ever humble about what we do know and ever optimistic about what we will.
  • What sustains me now is neither certainty nor hopelessness, but a determined, humble optimism. The right answers are often simply unknown, and I might die without getting to know the truth
  • ...5 more annotations...
  • It was hard to get there, because I had to learn over and over again that extreme conviction requires extraordinary evidence, and the evidence we have is usually far from extraordinary.
  • Just as we solved many of the mysteries that befuddled our ancestors, our descendants will solve many of the mysteries that befuddle us. Our ignorance is profound, forgivable and temporary. There are only two true errors: One is believing that we have no errors left to make, and the other is believing that those errors are permanent and irreversible.
  • It’s hard to maintain this attitude when you realize just how much we have left to figure out. And we often have to cultivate this attitude for ourselves, because our educators and experts often fail to give it to us.
  • Experts, for their part, are perfectly comfortable issuing blanket recommendations with scant evidence and then shaming people for not following them.
  • Our teachers and officials may think the public simply can’t handle uncertainty, and maybe that’s why they project so much confidence, even when the science is faulty. But the best way to cultivate informed citizens is to give them the evidence that we have, not the evidence we wish we had.
Javier E

Heather Cox Richardson Wants You to Study History - The New York Times - 0 views

  • “Anybody who studies history learns two things: They learn to do research and they learn to write,” Richardson said. “The reason that matters now is that most people who are in college now are going to end up switching jobs a number of times in their careers.”
  • What history will give you is the ability to pivot into the different ideas, the different fields, the different careers as they arise.”
  • A historian will also know how to metabolize confounding situations, distill them to their essence and communicate that information to others
  • ...1 more annotation...
  • “It makes sense to recognize that these skills provide a tool kit for moving into the future in a way that I’m not entirely sure we always recognize.”
Javier E

The Israel-Hamas War Shows Just How Broken Social Media Has Become - The Atlantic - 0 views

  • major social platforms have grown less and less relevant in the past year. In response, some users have left for smaller competitors such as Bluesky or Mastodon. Some have simply left. The internet has never felt more dense, yet there seem to be fewer reliable avenues to find a signal in all the noise. One-stop information destinations such as Facebook or Twitter are a thing of the past. The global town square—once the aspirational destination that social-media platforms would offer to all of us—lies in ruins, its architecture choked by the vines and tangled vegetation of a wild informational jungle
  • Musk has turned X into a deepfake version of Twitter—a facsimile of the once-useful social network, altered just enough so as to be disorienting, even terrifying.
  • At the same time, Facebook’s user base began to erode, and the company’s transparency reports revealed that the most popular content circulating on the platform was little more than viral garbage—a vast wasteland of CBD promotional content and foreign tabloid clickbait.
  • ...4 more annotations...
  • What’s left, across all platforms, is fragmented. News and punditry are everywhere online, but audiences are siloed; podcasts are more popular than ever, and millions of younger people online have turned to influencers and creators on Instagram and especially TikTok as trusted sources of news.
  • Social media, especially Twitter, has sometimes been an incredible news-gathering tool; it has also been terrible and inefficient, a game of do your own research that involves batting away bullshit and parsing half truths, hyperbole, outright lies, and invaluable context from experts on the fly. Social media’s greatest strength is thus its original sin: These sites are excellent at making you feel connected and informed, frequently at the expense of actually being informed.
  • At the center of these pleas for a Twitter alternative is a feeling that a fundamental promise has been broken. In exchange for our time, our data, and even our well-being, we uploaded our most important conversations onto platforms designed for viral advertising—all under the implicit understanding that social media could provide an unparalleled window to the world.
  • What comes next is impossible to anticipate, but it’s worth considering the possibility that the centrality of social media as we’ve known it for the past 15 years has come to an end—that this particular window to the world is being slammed shut.
Javier E

Among the Disrupted - The New York Times - 0 views

  • even as technologism, which is not the same as technology, asserts itself over more and more precincts of human life, so too does scientism, which is not the same as science.
  • The notion that the nonmaterial dimensions of life must be explained in terms of the material dimensions, and that nonscientific understandings must be translated into scientific understandings if they are to qualify as knowledge, is increasingly popular inside and outside the university,
  • So, too, does the view that the strongest defense of the humanities lies not in the appeal to their utility — that literature majors may find good jobs, that theaters may economically revitalize neighborhoods
  • ...27 more annotations...
  • The contrary insistence that the glories of art and thought are not evolutionary adaptations, or that the mind is not the brain, or that love is not just biology’s bait for sex, now amounts to a kind of heresy.
  • Greif’s book is a prehistory of our predicament, of our own “crisis of man.” (The “man” is archaic, the “crisis” is not.) It recognizes that the intellectual history of modernity may be written in part as the epic tale of a series of rebellions against humanism
  • We are not becoming transhumanists, obviously. We are too singular for the Singularity. But are we becoming posthumanists?
  • In American culture right now, as I say, the worldview that is ascendant may be described as posthumanism.
  • The posthumanism of the 1970s and 1980s was more insular, an academic affair of “theory,” an insurgency of professors; our posthumanism is a way of life, a social fate.
  • In “The Age of the Crisis of Man: Thought and Fiction in America, 1933-1973,” the gifted essayist Mark Greif, who reveals himself to be also a skillful historian of ideas, charts the history of the 20th-century reckonings with the definition of “man.
  • Here is his conclusion: “Anytime your inquiries lead you to say, ‘At this moment we must ask and decide who we fundamentally are, our solution and salvation must lie in a new picture of ourselves and humanity, this is our profound responsibility and a new opportunity’ — just stop.” Greif seems not to realize that his own book is a lasting monument to precisely such inquiry, and to its grandeur
  • “Answer, rather, the practical matters,” he counsels, in accordance with the current pragmatist orthodoxy. “Find the immediate actions necessary to achieve an aim.” But before an aim is achieved, should it not be justified? And the activity of justification may require a “picture of ourselves.” Don’t just stop. Think harder. Get it right.
  • — but rather in the appeal to their defiantly nonutilitarian character, so that individuals can know more than how things work, and develop their powers of discernment and judgment, their competence in matters of truth and goodness and beauty, to equip themselves adequately for the choices and the crucibles of private and public life.
  • Who has not felt superior to humanism? It is the cheapest target of all: Humanism is sentimental, flabby, bourgeois, hypocritical, complacent, middlebrow, liberal, sanctimonious, constricting and often an alibi for power
  • what is humanism? For a start, humanism is not the antithesis of religion, as Pope Francis is exquisitely demonstrating
  • The worldview takes many forms: a philosophical claim about the centrality of humankind to the universe, and about the irreducibility of the human difference to any aspect of our animality
  • Here is a humanist proposition for the age of Google: The processing of information is not the highest aim to which the human spirit can aspire, and neither is competitiveness in a global economy. The character of our society cannot be determined by engineers.
  • And posthumanism? It elects to understand the world in terms of impersonal forces and structures, and to deny the importance, and even the legitimacy, of human agency.
  • There have been humane posthumanists and there have been inhumane humanists. But the inhumanity of humanists may be refuted on the basis of their own worldview
  • the condemnation of cruelty toward “man the machine,” to borrow the old but enduring notion of an 18th-century French materialist, requires the importation of another framework of judgment. The same is true about universalism, which every critic of humanism has arraigned for its failure to live up to the promise of a perfect inclusiveness
  • there has never been a universalism that did not exclude. Yet the same is plainly the case about every particularism, which is nothing but a doctrine of exclusion; and the correction of particularism, the extension of its concept and its care, cannot be accomplished in its own name. It requires an idea from outside, an idea external to itself, a universalistic idea, a humanistic idea.
  • Asking universalism to keep faith with its own principles is a perennial activity of moral life. Asking particularism to keep faith with its own principles is asking for trouble.
  • there is no more urgent task for American intellectuals and writers than to think critically about the salience, even the tyranny, of technology in individual and collective life
  • a methodological claim about the most illuminating way to explain history and human affairs, and about the essential inability of the natural sciences to offer a satisfactory explanation; a moral claim about the priority, and the universal nature, of certain values, not least tolerance and compassion
  • “Our very mastery seems to escape our mastery,” Michel Serres has anxiously remarked. “How can we dominate our domination; how can we master our own mastery?”
  • universal accessibility is not the end of the story, it is the beginning. The humanistic methods that were practiced before digitalization will be even more urgent after digitalization, because we will need help in navigating the unprecedented welter
  • Searches for keywords will not provide contexts for keywords. Patterns that are revealed by searches will not identify their own causes and reasons
  • The new order will not relieve us of the old burdens, and the old pleasures, of erudition and interpretation.
  • Is all this — is humanism — sentimental? But sentimentality is not always a counterfeit emotion. Sometimes sentiment is warranted by reality.
  • The persistence of humanism through the centuries, in the face of formidable intellectual and social obstacles, has been owed to the truth of its representations of our complexly beating hearts, and to the guidance that it has offered, in its variegated and conflicting versions, for a soulful and sensitive existence
  • a complacent humanist is a humanist who has not read his books closely, since they teach disquiet and difficulty. In a society rife with theories and practices that flatten and shrink and chill the human subject, the humanist is the dissenter.
Javier E

Opinion | A New Dark Age Looms - The New York Times - 0 views

  • IMAGINE a future in which humanity’s accumulated wisdom about Earth — our vast experience with weather trends, fish spawning and migration patterns, plant pollination and much more — turns increasingly obsolete. As each decade passes, knowledge of Earth’s past becomes progressively less effective as a guide to the future. Civilization enters a dark age in its practical understanding of our planet.
  • as Earth warms, our historical understanding will turn obsolete faster than we can replace it with new knowledge. Some patterns will change significantly; others will be largely unaffected, though it will be difficult to say what will change, by how much, and when.
  • Until then, farmers will struggle to reliably predict new seasonal patterns and regularly plant the wrong crops. Early signs of major drought will go unrecognized, so costly irrigation will be built in the wrong places. Disruptive societal impacts will be widespread.
  • ...11 more annotations...
  • Such a dark age is a growing possibility. In a recent report, the National Academies of Sciences, Engineering and Medicine concluded that human-caused global warming was already altering patterns of some extreme weather events
  • disrupting nature’s patterns could extend well beyond extreme weather, with far more pervasive impacts.
  • Our foundation of Earth knowledge, largely derived from historically observed patterns, has been central to society’s progress.
  • Science has accelerated this learning process through advanced observation methods and pattern discovery techniques. These allow us to anticipate the future with a consistency unimaginable to our ancestors
  • As Earth’s warming stabilizes, new patterns begin to appear. At first, they are confusing and hard to identify. Scientists note similarities to Earth’s emergence from the last ice age. These new patterns need many years — sometimes decades or more — to reveal themselves fully, even when monitored with our sophisticated observing systems
  • The list of possible disruptions is long and alarming. We could see changes to the prevalence of crop and human pests, like locust plagues set off by drought conditions; forest fire frequency; the dynamics of the predator-prey food chain; the identification and productivity of reliably arable land, and the predictability of agriculture output.
  • Historians of the next century will grasp the importance of this decline in our ability to predict the future. They may mark the coming decades of this century as the period during which humanity, despite rapid technological and scientific advances, achieved “peak knowledge” about the planet it occupies
  • The intermediate time period is our big challenge. Without substantial scientific breakthroughs, we will remain reliant on pattern-based methods for time periods between a month and a decade. The problem is, as the planet warms, these patterns will become increasingly difficult to discern.
  • The oceans, which play a major role in global weather patterns, will also see substantial changes as global temperatures rise. Ocean currents and circulation patterns evolve on time scales of decades and longer, and fisheries change in response. We lack reliable, physics-based models to tell us how this occurs
  • Civilization’s understanding of Earth has expanded enormously in recent decades, making humanity safer and more prosperous. As the patterns that we have come to expect are disrupted by warming temperatures, we will face huge challenges feeding a growing population and prospering within our planet’s finite resources. New developments in science offer our best hope for keeping up, but this is by no means guaranteed
  • Our grandchildren could grow up knowing less about the planet than we do today. This is not a legacy we want to leave them. Yet we are on the verge of ensuring this happens.
Javier E

How stress weathers our bodies, causing illness and premature aging - Washington Post - 1 views

  • Stress is a physiological reaction that is part of the body’s innate programming to protect against external threats.
  • When danger appears, an alarm goes off in the brain, activating the body’s sympathetic nervous system — the fight-or-flight system. The hypothalamic-pituitary-adrenal axis is activated. Hormones, such as epinephrine and cortisol, flood the bloodstream from the adrenal glands.
  • The heart beats faster. Breathing quickens. Blood vessels dilate. More oxygen reaches large muscles. Blood pressure and glucose levels rise. The immune system’s inflammatory response activates, promoting quick healing.
  • ...10 more annotations...
  • Life brings an accumulation of unremitting stress, especially for those subjected to inequity — and not just from immediate and chronic threats. Even the anticipation of those menaces causes persistent damage.
  • The body produces too much cortisol and other stress hormones, straining to bring itself back to normal. Eventually, the body’s machinery malfunctions.
  • The constant strain — the chronic sources of stress — resets what is “normal,” and the body begins to change.
  • t is the repeated triggering of this process year after year — the persistence of striving to overcome barriers — that leads to poor health.
  • Blood pressure remains high. Inflammation turns chronic. In the arteries, plaque forms, causing the linings of blood vessels to thicken and stiffen. That forces the heart to work harder. It doesn’t stop there. Other organs begin to fail.
  • , that people’s varied life experiences affect their health by wearing down their bodies. And second, she said: “People are not just passive victims of these horrible exposures. They withstand them. They struggle against them. These are people who weather storms.”
  • It isn’t just living in an unequal society that makes people sick. It’s the day-in, day-out effort of trying to be equal that wears bodies down.
  • Weathering doesn’t start in middle age.
  • It begins in the womb. Cortisol released into a pregnant person’s bloodstream crosses the placenta, which helps explain why a disproportionate number of babies born to parents who live in impoverished communities or who experience the constant scorn of discrimination are preterm and too small.
  • The argument weathering is trying to make is these are things we can change, but we have to understand them in their complexity,” Geronimus said. “This has to be a societal project, not the new app on your phone that will remind you to take deep breaths when you’re feeling stress.”
Javier E

The Perks of Taking the High Road - The Atlantic - 0 views

  • hat is the point of arguing with someone who disagrees with you? Presumably, you would like them to change their mind. But that’s easier said than done
  • Research shows that changing minds, especially changing beliefs that are tied strongly to people’s identity, is extremely difficult
  • this personal attachment to beliefs encourages “competitive personal contests rather than collaborative searches for the truth.”
  • ...29 more annotations...
  • The way that people tend to argue today, particularly online, makes things worse.
  • You wouldn’t blame anyone involved for feeling as if they’re under fire, and no one is likely to change their mind when they’re being attacked.
  • odds are that neither camp is having any effect on the other; on the contrary, the attacks make opponents dig in deeper.
  • If you want a chance at changing minds, you need a new strategy: Stop using your values as a weapon, and start offering them as a gift.
  • hilosophers and social scientists have long pondered the question of why people hold different beliefs and values
  • One of the most compelling explanations comes from Moral Foundations Theory, which has been popularized by Jonathan Haidt, a social psychologist at NYU. This theory proposes that humans share a common set of “intuitive ethics,” on top of which we build different narratives and institutions—and therefore beliefs—that vary by culture, community, and even person.
  • Extensive survey-based research has revealed that almost everyone shares at least two common values: Harming others without cause is bad, and fairness is good. Other moral values are less widely shared
  • political conservatives tend to value loyalty to a group, respect for authority, and purity—typically in a bodily sense, in terms of sexuality—more than liberals do.
  • Sometimes conflict arises because one group holds a moral foundation that the other simply doesn’t feel strongly about
  • even when two groups agree on a moral foundation, they can radically disagree on how it should be expressed
  • When people fail to live up to your moral values (or your expression of them), it is easy to conclude that they are immoral people.
  • Further, if you are deeply attached to your values, this difference can feel like a threat to your identity, leading you to lash out, which won’t convince anyone who disagrees with you.
  • research shows that if you insult someone in a disagreement, the odds are that they will harden their position against yours, a phenomenon called the boomerang effect.
  • he solution to this problem requires a change in the way we see and present our own values
  • effective missionaries present their beliefs as a gift. And sharing a gift is a joyful act, even if not everyone wants it.
  • so it is with our values. If we want any chance at persuasion, we must offer them happily. A weapon is an ugly thing, designed to frighten and coerce
  • A gift is something we believe to be good for the recipient, who, we hope, may accept it voluntarily, and do so with gratitude. That requires that we present it with love, not insults and hatred.
  • 1. Don’t “other” others.
  • Go out of your way to welcome those who disagree with you as valued voices, worthy of respect and attention. There is no “them,” only “us.”
  • 2. Don’t take rejection personally.
  • just as you are not your car or your house, you are not your beliefs. Unless someone says, “I hate you because of your views,” a repudiation is personal only if you make it so
  • 3. Listen more.
  • when it comes to changing someone’s mind, listening is more powerful than talking. They conducted experiments that compared polarizing arguments with a nonjudgmental exchange of views accompanied by deep listening. The former had no effect on viewpoints, whereas the latter reliably lowered exclusionary opinions.
  • when possible, listening and asking sensitive questions almost always has a more beneficial effect than talking.
  • howing others that you can be generous with them regardless of their values can help weaken their belief attachment, and thus make them more likely to consider your point of view
  • for your values to truly be a gift, you must weaken your own belief attachment first
  • we should all promise to ourselves, “I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.”
  • if I truly have the good of the world at heart, then I must not fall prey to the conceit of perfect knowledge, and must be willing to entertain new and better ways to serve my ultimate goal: creating a happier world
  • generosity and openness have a bigger chance of making the world better in the long run.
Javier E

George Orwell: The Prevention of Literature - The Atlantic - 0 views

  • the much more tenable and dangerous proposition that freedom is undesirable and that intellectual honesty is a form of antisocial selfishness
  • the controversy over freedom of speech and of the press is at bottom a controversy over the desirability, or otherwise, of telling lies.
  • What is really at issue is the right to report contemporary events truthfully, or as truthfully as is consistent with the ignorance, bias, and self-deception from which every observer necessarily suffers
  • ...10 more annotations...
  • it is necessary to strip away the irrelevancies in which this controversy is usually wrapped up.
  • The enemies of intellectual liberty always try to present their case as a plea for discipline versus individualism.
  • The issue truth-versus-untruth is as far as possible kept in the background.
  • the writer who refuses to sell his opinions is always branded as a mere egoist, He is accused, that is, either of wanting to shut himself up in an ivory tower, or of making an exhibitionist display of his own personality, or of resisting the inevitable current, of history in an attempt to cling to unjustified privileges.
  • Each of them tacitly claims that “the truth” has already been revealed, and that the heretic, if he is not simply a fool, is secretly aware of “the truth” and merely resists it out of selfish motives.
  • Freedom of the intellect means the freedom to report what one has seen, heard, and fell, and not to be obliged to fabricate imaginary facts and feelings.
  • known facts are suppressed and distorted to such an extent as to make it doubtful whether a true history of our times can ever be written.
  • A totalitarian state is in effect a theocracy, and its ruling caste, in order to keep its position, has to be thought of as infallible. But since, in practice, no one is infallible, it is frequently necessary to rearrange past events in order to show that this or that mistake was not made, or that this or that imaginary triumph actually happened
  • Then, again, every major change in policy demands a corresponding change of doctrine and a revaluation of prominent historical figures. This kind of thing happens everywhere, but clearly it is likelier to lead to outright falsification in societies where only one opinion is permissible at any given moment.
  • The friends of totalitarianism in England usually tend to argue that since absolute truth is not attainable, a big lie is no worse than a little lie. It is pointed out that all historical records are biased and inaccurate, or, on the other hand, that modem physics has proved that what seems to us the real world is an illusion, so that to believe in the evidence of one’s senses is simply vulgar philistinism.
« First ‹ Previous 6321 - 6340 Next › Last »
Showing 20 items per page