TOK Friends

Writing about science poses a fundamental problem right at the outset: You have to lie.

because math is the language of science, scientists who want to translate their work into popular parlance have to use verbal or pictorial metaphors that are necessarily inexact.

Choosing the proper metaphor can make all the difference between distorting science and providing an appropriate context from which nonscientists can appreciate new scientific findings and put them in perspective.

After narrating the history of Latin, Persian, Phoenician and other once-dominant languages, all now either dead or consigned to their native communities, Mr. Ostler argues that English too will sputter out relatively soon. Among the factors dooming it is the lack of any institution to demand its survival—no priestly use, as Latin or Sanskrit had, or government that requires its subjects to keep their linguistic skills up to enjoy full citizenship. As English loses cachet, it will become optional, and ultimately its reign will be one of the shortest in the history of lingua francas.

But regional languages are gaining enough traction in trade to allow their speakers to discard English, particularly if people can transact their cultural and commercial business with the crutch of computer software and machine translation.

The one issue that Mr. Ostler treats insufficiently is what the world might lose after what his subtitle calls "the return of Babel." One needn't be sentimental about English to wonder whether it isn't useful to have one language, rich in literature, that everyone shares in addition to a mother tongue.

Mr. Dunbar's eponymous number is 147.8, plus or minus a lot, and it is the size of the average human being's social network of friends, as predicted by the size of the average human brain

Mr. Dunbar famously noticed that there is a tight correlation between the size of a primate's brain and the size of the social group its species generally forms. On this basis human beings should live in groups of around 150. The neat thing about this prediction was the way it seemed to fit the number of good friends most people have, as measured by the length of address books, the size of hunter-gatherer bands, the population of neolithic villages and the strength of army units. In recent years, Facebook has also seemed to confirm the hunch, with rosters of friends often settling around the Dunbar number.

Mr. Dunbar's "social brain hypothesis" rests on another idea—the theory of mind—which argues that we use our brains to imagine what others are thinking. So, drilling down further into the physiology of the brain, Mr. Dunbar's team has now found that a rich social network also goes with the ability to reason about others' intentional states.

Fish argued that Watson “does not come within a million miles of replicating the achievements of everyday human action and thought.” In defending this claim, Fish invoked arguments that one of us (Dreyfus) articulated almost 40 years ago in “What Computers Can’t Do,” a criticism of 1960s and 1970s style artificial intelligence.

At the dawn of the AI era the dominant approach to creating intelligent systems was based on finding the right rules for the computer to follow.

GOFAI, for Good Old Fashioned Artificial Intelligence.

The Science component of "The Nation's Report Card" was released today and clearly indicates that we have moved one step closer as a nation in two of our most important goals: Building a large and complacent poorly educated low-pay labor class, and increasing the size of our science-illiterate populace in order to allow the advance of medieval morality and Iron Age Christian values.

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.

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

“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,”

Can language shape how we think? A Stanford researcher says yes

“What you have to understand is that even average memories are remarkably powerful if used properly,” Cooke said. He explained to me that mnemonic competitors saw themselves as “participants in an amateur research program” whose aim is to rescue a long-lost tradition of memory training.

it wasn’t so long ago that culture depended on individual memories. A trained memory was not just a handy tool but also a fundamental facet of any worldly mind. It was considered a form of character-building, a way of developing the cardinal virtue of prudence and, by extension, ethics. Only through memorizing, the thinking went, could ideas be incorporated into your psyche and their values absorbed.

all the other mental athletes I met kept insisting that anyone could do what they do. It was simply a matter of learning to “think in more memorable ways,” using a set of mnemonic techniques almost all of which were invented in ancient Greece. These techniques existed not to memorize useless information like decks of playing cards but to etch into the brain foundational texts and ideas.

It isn’t just that we’ve lived one technological revolution among many; it’s that our technological revolution is the big social revolution that we live with

The idea, for instance, that the printing press rapidly gave birth to a new order of information, democratic and bottom-up, is a cruel cartoon of the truth. If the printing press did propel the Reformation, one of the biggest ideas it propelled was Luther’s newly invented absolutist anti-Semitism. And what followed the Reformation wasn’t the Enlightenment, a new era of openness and freely disseminated knowledge. What followed the Reformation was, actually, the Counter-Reformation, which used the same means—i.e., printed books—to spread ideas about what jerks the reformers were, and unleashed a hundred years of religious warfare.

Robert K. Logan’s “The Sixth Language,” begins with the claim that cognition is not a little processing program that takes place inside your head, Robby the Robot style. It is a constant flow of information, memory, plans, and physical movements, in which as much thinking goes on out there as in here. If television produced the global village, the Internet produces the global psyche: everyone keyed in like a neuron, so that to the eyes of a watching Martian we are really part of a single planetary brain. Contraptions don’t change consciousness; contraptions are part of consciousness.

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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

scientists say that meditators like my husband may be benefiting from changes in their brains. The researchers report that those who meditated for about 30 minutes a day for eight weeks had measurable changes in gray-matter density in parts of the brain associated with memory, sense of self, empathy and stress

M.R.I. brain scans taken before and after the participants’ meditation regimen found increased gray matter in the hippocampus, an area important for learning and memory. The images also showed a reduction of gray matter in the amygdala, a region connected to anxiety and stress.

“The main idea is to use different objects to focus one’s attention, and it could be a focus on sensations of breathing, or emotions or thoughts, or observing any type of body sensations,” she said. “But it’s about bringing the mind back to the here and now, as opposed to letting the mind drift.”

When it comes to designing things in our physical world, we all understand how flawed we are and design the physical world around us accordingly.

What I find amazing is that when it comes to designing the mental and cognitive realm, we somehow assume that human beings are without bounds. We cling to the idea that we are fully rational beings, and that, like mental Supermen, we can figure out anything. Why are we so readily willing to admit to our physical limitations but are unwilling to take our cognitive limitations into account?

To start with, our physical limitations stare us in the face all the time; but our cognitive limitations are not as obvious. A second reason is that we have a desire to see ourselves as perfectly capable — an impossibility in the physical domain. And perhaps a final reason why we don’t see our cognitive limitations is that maybe we have all bought into standard economics a little too much.

Miller has now had the superb idea of taking Diogenes Laertius as a model, while simultaneously using this model to test whether such an approach can still offer us anything of value. He covers 12 philosophers: Socrates, Plato, Diogenes the Cynic (not to be confused with Laertius), Aristotle, Seneca, Augustine, Montaigne, Descartes, Rousseau, Kant, Emerson and Nietzsche. In each case, he explores the life selectively, looking for “crux” points and investigating how ideas of the philosophical life have changed.

Miller concludes that his 12 philosophical lives offer a moral that is “neither simple nor uniformly edifying.” It amounts mainly to the idea that philosophy can offer little or no consolation, and that the examined life is, if anything, “harder and less potentially rewarding” for us than it was for Socrates.

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.

Wilson's student Dan O'Brien was researching cooperative behavior in a local primate species called the Binghamton, N.Y. high-school student. The higher a neighborhood's median income, O'Brien found, the less cooperative were its teen-agers.

The fact that cooperativeness varies from culture to culture, Wilson writes, suggests an explanation: Human nature doesn't have a single default setting for helpfulness and respect. Instead, we have the capacity to learn how trusting, how open, and how generous to be with others. If you hunt whales in a tightly cooperating team, you learn to cooperate readily. If you farm a hardscrabble patch of dirt with only your near relatives to help, you're much more likely to want to screw over your fellow man.

Wilson suggests that the comforts of affluence are atrophying people's propensity to band with others to work for the common good. If you don't practice this social skill, he argues, it will go away. "Those of us who can pay with our credit cards don’t need to cooperate," he writes, "and so we forget how."

Neurologically, how does our brain adapt itself to new technologies? Nicholas Carr:&nbsp;A couple of types of adaptations take place in your brain. One is a strengthening of the synaptical connections between the neurons involved in using that instrument, in using that tool. And basically these are chemical – neural chemical changes. So you know, cells in our brain communicate by transmitting electrical signals between them and those electrical signals are actually activated by the exchange of chemicals, neurotransmitters in our synapses. And so when you begin to use a tool, for instance, you have much stronger electrochemical signals being processed in those – through those synaptical connections. And then the second, and even more interesting adaptation is in actual physical changes,anatomical changes. Your neurons, you may grow new neurons that are then recruited into these circuits or your existing neurons may grow new synaptical terminals. And again, that also serves to strengthen the activity in those, in those particular pathways that are being used – new pathways. On the other hand, you know, the brain likes to be efficient and so even as its strengthening the pathways you’re exercising, it’s pulling – it’s weakening the connections in other ways between the cells that supported old ways of thinking or working or behaving, or whatever that you’re not exercising so much.

And it was only in around the year 800 or 900 that we saw the introduction of word spaces. And suddenly reading became, in a sense, easier and suddenly you had to arrival of silent reading, which changed the act of reading from just transcription of speech to something that every individual did on their own. And suddenly you had this whole deal of the silent solitary reader who was improving their mind, expanding their horizons, and so forth. And when Guttenberg invented the printing press around 1450, what that served to do was take this new very attentive, very deep form of reading, which had been limited to just, you know, monasteries and universities, and by making books much cheaper and much more available, spread that way of reading out to a much larger mass of audience. And so we saw, for the last 500 years or so, one of the central facts of culture was deep solitary reading.

What the book does as a technology is shield us from distraction. The only thinggoing on is the, you know, the progression of words and sentences across page after page and so suddenly we see this immersive kind of very attentive thinking, whether you are paying attention to a story or to an argument, or whatever. And what we know about the brain is the brain adapts to these types of tools.

As Ezra Klein of The Washington Post noted recently, this turned out to be one of the most consequential decisions Obama and Reid made. If Lieberman had not been welcomed back by the Democrats, there might not have been a 60th vote for health care reform, and it would have failed. There certainly would have been no victory for “don’t ask, don’t tell” repeal without Lieberman’s tireless work and hawkish credentials. The Kerry-Lieberman climate bill came closer to passage than any other energy bill. Lieberman also provided crucial support or a swing vote for the Lilly Ledbetter Fair Pay Act, the stimulus bill, the banking bill, the unemployment extension and several other measures.

These policy makers are judging Lieberman by the criteria Max Weber called the “ethic of responsibility” — who will produce the best consequences. Some of the activists are judging him by what Weber called an “ethic of intention” — who has the purest and most uncompromising heart.

He is laughing, with a touch of anger in his laughter, but no triumph, no malignity. It is the face of a man who is always fighting against something, but who fights in the open and is not frightened, the face of a man who is generously angry — in other words, of a nineteenth-century liberal, a free intelligence, a type hated with equal hatred by all the smelly little orthodoxies which are now contending for our souls.

A blogger will feel anger from time to time - and should express it

The difficult task is summoning the right amount of anger with the right amount of generosity of spirit.