TOK Friends

The algorithms are showing you things to see what you react to and showing you more of the things that prompt an emotional response, that make it harder to leave Facebook or Instagram or any of the other social networks.

really if your goal is to maximize engagement that is of course what you’d do since anger is a far more compelling and powerful emotion than appreciation.

Facebook didn’t do that. That’s coded into our neurology. Facebook really is an extremism generating machine. It’s really an inevitable part of the core engine.

it’s not just Facebook. Or perhaps you could say it’s not even Facebook at all. It’s the mix of machine learning and the business models of all the social networks

They have real upsides. They connect us with people. Show us fun videos. But they are also inherently destructive. And somehow we have to take cognizance of that – and not just as a matter of the business decisions of one company.

the social networks – meaning the mix of machine learning and advertising/engagement based business models – are really something new under the sun. They’re addiction and extremism generating systems. It’s what they’re designed to do.

I don’t know if that sounds too complicated. But the point is, it’s not just giving up domination. It’s giving up this sense of separateness in favor of a sense of kinship. And those people who do often wonder how they failed to see how much continuity there is in the more-than-human world with the human world.

to go from terror into being and into that sense that the experiment is sacred, not this one outcome of the experiment, is to immediately transform the way that you think even about very fundamental social and economic and cultural things. If the experiment is sacred, how can we possibly justify our food systems, for instance?

when I first went to the Smokies and hiked up into the old growth in the Southern Appalachians, it was like somebody threw a switch. There was some odd filter that had just been removed, and the world sounded different and smelled different.

richard powersYeah. In human exceptionalism, we may be completely aware of evolutionary continuity. We may understand that we have a literal kinship with the rest of creation, that all life on Earth employs the same genetic code, that there is a very small core of core genes and core proteins that is shared across all the kingdoms and phyla of life. But conceptually, we still have this demented idea that somehow consciousness creates a sanctity and a separation that almost nullifies the continuous elements of evolution and biology that we’ve come to understand.

if we want to begin this process of rehabilitation and transformation of consciousness that we are going to need in order to become part of the living Earth, it is going to be other kinds of minds that give us that clarity and strength and diversity and alternative way of thinking that could free us from this stranglehold of thought that looks only to the maximizing return on investment in very leverageable ways.

richard powersIt amazed me to get to the end of the first draft of “Bewilderment” and to realize how much Buddhism was in the book, from the simplest things.

I think there is nothing more science inflected than being out in the living world and the more-than-human world and trying to understand what’s happening.

And of course, we can combine this with what we were talking about earlier with death. If we see all of evolution as somehow leading up to us, all of human, cultural evolution leading up to neoliberalism and here we are just busily trying to accumulate and make meaning for ourselves, death becomes the enemy.

And you’re making the point in different ways throughout the book that it is the minds we think of as unusual, that we would diagnose as having some kind of problem or dysfunction that are, in some cases, are the only ones responding to the moment in the most common sense way it deserves. It is almost everybody else’s brain that has been broken.

it isn’t surprising. If you think of the characteristics of this dominant culture that we’ve been talking about — the fixation on control, the fixation on mastery, the fixation on management and accumulation and the resistance of decay — it isn’t surprising that that culture is also threatened by difference and divergence. It seeks out old, stable hierarchies — clear hierarchies — of control, and anything that’s not quite exploitable or leverageable in the way that the normal is terrifying and threatening.

And the more I looked for it, the more it pervaded the book.

ezra kleinI’ve heard you say that it has changed the way you measure a good day. Can you tell me about that?richard powersThat’s true.I suppose when I was still enthralled to commodity-mediated individualist market-driven human exceptionalism — we need a single word for this

And since moving to the Smokies and since publishing “The Overstory,” my days have been entirely inverted. I wake up, I go to the window, and I look outside. Or I step out onto the deck — if I haven’t been sleeping on the deck, which I try to do as much as I can in the course of the year — and see what’s in the air, gauge the temperature and the humidity and the wind and see what season it is and ask myself, you know, what’s happening out there now at 1,700 feet or 4,000 feet or 5,000 feet.

let me talk specifically about the work of a scientist who has herself just recently published a book. It’s Dr. Suzanne Simard, and the book is “Finding the Mother Tree.” Simard has been instrumental in a revolution in our way of thinking about what’s happening underground at the root level in a forest.

it was a moving moment for me, as an easterner, to stand up there and to say, this is what an eastern forest looks like. This is what a healthy, fully-functioning forest looks like. And I’m 56 years old, and I’d never seen it.

the other topics of that culture tend to circle back around these sorts of trends, human fascinations, ways of magnifying our throw weight and our ability and removing the last constraints to our desires and, in particular, to eliminate the single greatest enemy of meaning in the culture of the technological sublime that is, itself, such a strong instance of the culture of human separatism and commodity-mediated individualist capitalism— that is to say, the removal of death.

Why is it that we have known about the crisis of species extinction for at least half a century and longer? And I mean the lay public, not just scientists. But why has this been general knowledge for a long time without public will demanding some kind of action or change

And when you make kinship beyond yourself, your sense of meaning gravitates outwards into that reciprocal relationship, into that interdependence. And you know, it’s a little bit like scales falling off your eyes. When you do turn that corner, all of the sources of anxiety that are so present and so deeply internalized become much more identifiable. And my own sense of hope and fear gets a much larger frame of reference to operate in.

I think, for most of my life, until I did kind of wake up to forests and to trees, I shared — without really understanding this as a kind of concession or a kind of subscription — I did share this cultural consensus that meaning is a private thing that we do for ourselves and by ourselves and that our kind of general sense of the discoveries of the 19th and 20th century have left us feeling a bit unsponsored and adrift beyond the accident of human existence.

The largest single influence on any human being’s mode of thought is other human beings. So if you are surrounded by lots of terrified but wishful-thinking people who want to believe that somehow the cavalry is going to come at the last minute and that we don’t really have to look inwards and change our belief in where meaning comes from, that we will somehow be able to get over the finish line with all our stuff and that we’ll avert this disaster, as we have other kinds of disasters in the past.

I think what was happening to me at that time, as I was turning outward and starting to take the non-human world seriously, is my sense of meaning was shifting from something that was entirely about me and authored by me outward into this more collaborative, reciprocal, interdependent, exterior place that involved not just me but all of these other ways of being that I could make kinship with.

And I think I was right along with that sense that somehow we are a thing apart. We can make purpose and make meaning completely arbitrarily. It consists mostly of trying to be more in yourself, of accumulating in one form or another.

I can’t really be out for more than two or three miles before my head just fills with associations and ideas and scenes and character sketches. And I usually have to rush back home to keep it all in my head long enough to get it down on paper.

for my journey, the way to characterize this transition is from being fascinated with technologies of mastery and control and what they’re doing to us as human beings, how they’re changing what the capacities and affordances of humanity are and how we narrate ourselves, to being fascinated with technologies and sciences of interdependence and cooperation, of those sciences that increase our sense of kinship and being one of many, many neighbors.

And that’s an almost impossible persuasion to rouse yourself from if you don’t have allies. And I think the one hopeful thing about the present is the number of people trying to challenge that consensual understanding and break away into a new way of looking at human standing is growing.

And when you do subscribe to a culture like that and you are confronted with the reality of your own mortality, as I was when I was living in Stanford, that sense of stockpiling personal meaning starts to feel a little bit pointless.

And I just head out. I head out based on what the day has to offer. And to have that come first has really changed not only how I write, but what I’ve been writing. And I think it really shows in “Bewilderment.” It’s a totally different kind of book from my previous 12.

the marvelous thing about the work, which continues to get more sophisticated and continues to turn up newer and newer astonishments, is that there was odd kind of reciprocal interdependence and cooperation across the species barrier, that Douglas firs and birches were actually involved in these sharing back and forth of essential nutrients. And that’s a whole new way of looking at forest.

she began to see that the forests were actually wired up in very complex and identifiable ways and that there was an enormous system of resource sharing going on underground, that trees were sharing not only sugars and the hydrocarbons necessary for survival, but also secondary metabolites. And these were being passed back and forth, both symbiotically between the trees and the fungi, but also across the network to other trees so that there were actually trees in wired up, fungally-connected forests where large, dominant, healthy trees were subsidizing, as it were, trees that were injured or not in favorable positions or damaged in some way or just failing to thrive.

so when I was still pretty much a card-carrying member of that culture, I had this sense that to become a better person and to get ahead and to really make more of myself, I had to be as productive as possible. And that meant waking up every morning and getting 1,000 words that I was proud of. And it’s interesting that I would even settle on a quantitative target. That’s very typical for that kind of mindset that I’m talking about — 1,000 words and then you’re free, and then you can do what you want with the day.

there will be a threshold, as there have been for these other great social transformations that we’ve witnessed in the last couple of decades where somehow it goes from an outsider position to absolutely mainstream and common sense.

I am persuaded by those scholars who have showed the degree to which the concept of nature is itself an artificial construction that’s born of cultures of human separatism. I believe that everything that life does is part of the living enterprise, and that includes the construction of cities. And there is no question at all the warning that you just gave about nostalgia creating a false binary between the built world and the true natural world is itself a form of cultural isolation.

Religion is a technology to discipline, to discipline certain parts of the human impulse. A lot of the book revolves around the decoded neurofeedback machine, which is a very real literalization of a technology, of changing the way we think

one of the things I think that we have to take seriously is that we have created technologies to supercharge some parts of our natural impulse, the capitalism I think should be understood as a technology to supercharge the growth impulse, and it creates some wonders out of that and some horrors out of that.

richard powersSure. I base my machine on existing technology. Decoded neurofeedback is a kind of nascent field of exploration. You can read about it; it’s been publishing results for a decade. I first came across it in 2013. It involves using fMRI to record the brain activity of a human being who is learning a process, interacting with an object or engaged in a certain emotional state. That neural activity is recorded and stored as a data structure. A second subsequent human being is then also scanned in real time and fed kinds of feedback based on their own internal neural activity as determined by a kind of software analysis of their fMRI data structures.

And they are queued little by little to approximate, to learn how to approximate, the recorded states of the original subject. When I first read about this, I did get a little bit of a revelation. I did feel my skin pucker and think, if pushed far enough, this would be something like a telepathy conduit. It would be a first big step in answering that age-old question of what does it feel like to be something other than we are

in the book I simply take that basic concept and extend it, juke it up a little bit, blur the line between what the reader might think is possible right now and what they might wonder about, and maybe even introduce possibilities for this empathetic transference

ezra kleinOne thing I loved about the role this played in the book is that it’s highlighting its inverse. So a reader might look at this and say, wow, wouldn’t that be cool if we had a machine that could in real time change how we think and change our neural pathways and change our mental state in a particular direction? But of course, all of society is that machine,

Robin and Theo are in an airport. And you’ve got TVs everywhere playing the news which is to say playing a constant loop of outrage, and disaster, and calamity. And Robbie, who’s going through these neural feedback sessions during this period, turns to his dad and says, “Dad, you know how the training’s rewiring my brain? This is what is rewiring everybody else.”

ezra kleinI think Marshall McLuhan knew it all. I really do. Not exactly what it would look like, but his view and Postman’s view that we are creating a digital global nervous system is a way they put it, it was exactly right. A nervous system, it was such the exact right metaphor.

the great insight of McLuhan, to me, what now gets called the medium is the message is this idea that the way media acts upon us is not in the content it delivers. The point of Twitter is not the link that you click or even the tweet that you read; it is that the nature and structure of the Twitter system itself begins to act on your system, and you become more like it.If you watch a lot of TV, you become more like TV. If you watch a lot of Twitter, you become more like Twitter, Facebook more like Facebook. Your identities become more important to you — that the content is distraction from the medium, and the medium changes you

it is happening to all of us in ways that at least we are not engaging in intentionally, not at that level of how do we want to be transformed.

richard powersI believe that the digital neural system is now so comprehensive that the idea that you could escape it somewhere, certainly not in the Smokies, even more remotely, I think, becomes more and more laughable. Yeah, and to build on this idea of the medium being the message, not the way in which we become more like the forms and affordances of the medium is that we begin to expect that those affordances, the method in which those media are used, the physiological dependencies and castes of behavior and thought that are required to operate them and interact with them are actual — that they’re real somehow, and that we just take them into human nature and say no, this is what we’ve always wanted and we’ve simply been able to become more like our true selves.

Well, the warpage in our sense of time, the warpage in our sense of place, are profound. The ways in which digital feedback and the affordances of social media and all the rest have changed our expectations with regard to what we need to concentrate on, what we need to learn for ourselves, are changing profoundly.

If you look far enough back, you can find Socrates expressing great anxiety and suspicion about the ways in which writing is going to transform the human brain and human expectation. He was worried that somehow it was going to ruin our memories. Well, it did up to a point — nothing like the way the digital technologies have ruined our memories.

my tradition is Jewish, the Sabbath is a technology, is a technology to create a different relationship between the human being, and time, and growth, and productive society than you would have without the Sabbath which is framed in terms of godliness but is also a way of creating separation from the other impulses of the weak.

Governments are a technology, monogamy is a technology, a religiously driven technology, but now one that is culturally driven. And these things do good and they do bad. I’m not making an argument for any one of them in particular. But the idea that we would need to invent something wholly new to come up with a way to change the way human beings act is ridiculous

My view of the story of this era is that capitalism was one of many forces, and it has become, in many societies, functionally the only one that it was in relationship with religion, it was in relationship with more rooted communities.

it has become not just an economic system but a belief system, and it’s a little bit untrammeled. I’m not an anti-capitalist person, but I believe it needs countervailing forces. And my basic view is that it doesn’t have them anymore.

the book does introduce this kind of fable, this kind of thought experiment about the way the affordances that a new and slightly stronger technology of empathy might deflect. First of all, the story of a little boy and then the story of his father who’s scrambling to be a responsible single parent. And then, beyond that, the community of people who hear about this boy and become fascinated with him as a narrative, which again ripples outward through these digital technologies in ways that can’t be controlled or whose consequences can be foreseen.

I’ve talked about it before is something I’ve said is that I think a push against, functionally, materialism and want is an important weight in our society that we need. And when people say it is the way we’ll deal with climate change in the three to five year time frame, I become much more skeptical because to the point of things like the technology you have in the book with neural feedback, I do think one of the questions you have to ask is, socially and culturally, how do you move people’s minds so you can then move their politics?

You’re going to need something, it seems to me, outside of politics, that changes humans’ sense of themselves more fundamentally. And that takes a minute at the scale of billions.

richard powersWell, you are correct. And I don’t think it’s giving away any great reveal in the book to say that a reader who gets far enough into the story probably has this moment of recursive awareness where they, he or she comes to understand that what Robin is doing in this gradual training on the cast of mind of some other person is precisely what they’re doing in the act of reading the novel “Bewilderment” — by living this act of active empathy for these two characters, they are undergoing their own kind of neurofeedback.

The more we understand about the complexities of living systems, of organisms and the evolution of organisms, the more capable it is to feel a kind of spiritual awe. And that certainly makes it easier to have reverence for the experiment beyond me and beyond my species. I don’t think those are incommensurable or incompatible ways of knowing the world. In fact, I think to invoke one last time that Buddhist precept of interbeing, I think there is a kind of interbeing between the desire, the true selfless desire to understand the world out there through presence, care, measurement, attention, reproduction of experiment and the desire to have a spiritual affinity and shared fate with the world out there. They’re really the same project.

richard powersWell, sure. If we turn back to the new forestry again and researchers like Suzanne Simard who were showing the literal interconnectivity across species boundaries and the cooperation of resource sharing between different species in a forest, that is rigorous science, rigorous reproducible science. And it does participate in that central principle of practice, or collection of practices, which always requires the renunciation of personal wish and ego and prior belief in favor of empirical reproduction.

I’ve begun to see people beginning to build out of the humbling sciences a worldview that seems quite spiritual. And as you’re somebody who seems to me to have done that and it has changed your life, would you reflect on that a bit?

So much of the book is about the possibility of life beyond Earth. Tell me a bit about the role that’s playing. Why did you make the possibility of alien life in the way it might look and feel and evolve and act so central in a book about protecting and cherishing life here?

richard powersI’m glad that we’re slipping this in at the end because yes this framing of the book around this question of are we alone or does the universe want life it’s really important. Theo, Robin’s father, is an astrobiologist.

Imagine that everything happens just right so that every square inch of this place is colonized by new forms of experiments, new kinds of life. And the father trying to entertain his son with the story of this remarkable place in the sun just stopping him and saying, Dad, come on, that’s asking too much. Get real, that’s science fiction. That’s the vision that I had when I finished the book, an absolutely limitless sense of just how lucky we’ve had it here.

one thing I kept thinking about that didn’t make it into the final book but exists as a kind of parallel story in my own head is the father and son on some very distant planet in some very distant star, many light years from here, playing that same game. And the father saying, OK, now imagine a world that’s just the right size, and it has plate tectonics, and it has water, and it has a nearby moon to stabilize its rotation, and it has incredible security and safety from asteroids because of other large planets in the solar system.

they make this journey across the universe through all kinds of incubators, all kinds of petri dishes for life and the possibilities of life. And rather than answer the question — so where is everybody? — it keeps deferring the question, it keeps making that question more subtle and stranger

For the purposes of the book, Robin, who desperately believes in the sanctity of life beyond himself, begs his father for these nighttime, bedtime stories, and Theo gives him easy travel to other planets. Father and son going to a new planet based on the kinds of planets that Theo’s science is turning up and asking this question, what would life look like if it was able to get started here?

The results from the phase 3 trial, involving almost 1,000 dying head and neck cancer patients, were early and not statistically significant but were still “clinically meaningful”, the ICR said, with some patients living months or years longer and suffering fewer side effects.

When the research nurses called to tell me that, after two months, the tumour in my throat had completely disappeared, it was an amazing moment,” said Ambrose. “While there was still disease in my lungs at that point, the effect was staggering.”

Messenger RNA is a powerful, if fickle, component of life’s building blocks — a workhorse of the cell that is also truly just a messenger, unstable and prone to degrade.

. In 1990,

That same year, a team at the University of Wisconsin startled the scientific world with a paper that showed it was possible to inject a snippet of messenger RNA into mice and turn their muscle cells into factories, creating proteins on demand.

If custom-designed RNA snippets could be used to turn cells into bespoke protein factories, messenger RNA could become a powerful medical tool. It could encode fragments of virus to teach the immune system to defend against pathogens. It could also create whole proteins that are missing or damaged in people with devastating genetic diseases, such as cystic fibrosis.

In 2005, the pair discovered a way to modify RNA, chemically tweaking one of the letters of its code, so it didn’t trigger an inflammatory response. Deborah Fuller, a scientist who works on RNA and DNA vaccines at the University of Washington, said that work deserves a Nobel Prize.

messenger RNA posed a bigger challenge than other targets.“It’s tougher — it’s a much bigger molecule, it’s much more unstable,”

Unlike fields that were sparked by a single powerful insight, Sahin said that the recent success of messenger RNA vaccines is a story of countless improvements that turned an alluring biological idea into a beneficial technology.

“This is a field which benefited from hundreds of inventions,” said Sahin, who noted that when he started BioNTech in 2008, he cautioned investors that the technology would not yield a product for at least a decade. He kept his word: Until the coronavirus sped things along, BioNTech projected the launch of its first commercial project in 2023.

“It’s new to you,” Fuller said. “But for basic researchers, it’s been long enough. . . . Even before covid, everyone was talking: RNA, RNA, RNA.”

All vaccines are based on the same underlying idea: training the immune system to block a virus. Old-fashioned vaccines do this work by injecting dead or weakened viruses

ewer vaccines use distinctive bits of the virus, such as proteins on their surface, to teach the lesson. The latest genetic techniques, like messenger RNA, don’t take as long to develop because those virus bits don’t have to be generated in a lab. Instead, the vaccine delivers a genetic code that instructs cells to build those characteristic proteins themselves.

Severe acute respiratory syndrome had emerged in 2003. Middle East respiratory syndrome (MERS) broke out in 2012. It seemed clear to Graham and Jason McLellan, a structural biologist now at the University of Texas at Austin, that new coronaviruses were jumping into people on a 10-year-clock and it might be time to brace for the next one.

That infection opened Graham’s eyes to an opportunity. HKU1 was merely a nuisance, as opposed to a deadly pneumonia; that meant it would be easier to work with in the lab, since researchers wouldn’t have to don layers of protective gear and work in a pressurized laboratory.

They wanted the immune system to learn to recognize the thumb tack spike, so McLellan tasked a scientist in his laboratory with identifying genetic mutations that could anchor the protein into the right configuration. It was a painstaking process for Nianshuang Wang, who now works at a biotechnology company, Regeneron Pharmaceuticals. After trying hundreds of genetic mutations, he found two that worked. Five journals rejected the finding, questioning its significance, before it was published in 2017.

Last winter, when Graham heard rumblings of a new coronavirus in China, he brought the team back together. Once its genome was shared online by Chinese scientists, the laboratories in Texas and Maryland designed a vaccine, utilizing the stabilizing mutations and the knowledge they had gained from years of basic research — a weekend project thanks to the dividends of all that past work.

Graham needed a technology that could deliver it into the body — and had already been working with Moderna, using its messenger RNA technology to create a vaccine against a different bat virus, Nipah, as a dress rehearsal for a real pandemic. Moderna and NIH set the Nipah project aside and decided to go forward with a coronavirus vaccine.

On Jan. 13, Moderna’s Moore came into work and found her team already busy translating the stabilized spike protein into their platform. The company could start making the vaccine almost right away because of its experience manufacturing experimental cancer vaccines, which involves taking tumor samples and developing personalized vaccines in 45 days.

At BioNTech, Sahin said that even in the early design phases of its vaccine candidates, he incorporated the slight genetic changes designed in Graham’s lab that would make the spike look more like the real thing. At least two other companies would incorporate that same spike.

If all goes well with regulators, the coronavirus vaccines have the makings of a pharmaceutical industry fairy tale. The world faced an unparalleled threat, and companies leaped into the fight. Pfizer plowed $2 billion into the effort. Massive infusions of government cash helped remove the financial risks for Moderna.

But the world will also owe their existence to many scientists outside those companies, in government and academia who pursued ideas they thought were important even when the world doubted them

“They’re using the technology that [Kariko] and I developed,” he said. “We feel like it’s our vaccine, and we are incredibly excited — at how well it’s going, and how it’s going to be used to get rid of this pandemic.”

As executives become billionaires, many scientists think it is fair to earn money from their inventions that can help them do more important work. But McLellan’s laboratory at the University of Texas is proud to have licensed an even more potent version of their spike protein, royalty-free, to be incorporated into a vaccine for low and middle income countries.

Some of those scientists will receive remuneration, since their inventions are licensed and integrated into the products that could save the world.

“People hear about [vaccine progress] and think someone just thought about it that night. The amount of work — it’s really a beautiful story of fundamental basic research,” Fauci said. “It was chancy, in the sense that [the vaccine technology] was new. We were aware there would be pushback. The proof in the pudding is a spectacular success.”

The Vaccine Research Center, where Graham is deputy director, was the brainchild of Anthony S. Fauci, director of the National Institute of Allergy and Infectious Diseases. It was created in 1997 to bring together scientists and physicians from different disciplines to defeat diseases, with a heavy focus on HIV.

the pandemic wasn’t a sudden eureka moment — it was a catalyst that helped ignite lines of research that had been moving forward for years, far outside the spotlight of a global crisis.

What happens inside a person’s head can have damaging effects throughout the body, as well as the other way around. An untreated mental illness can significantly increase the risk of becoming physically ill, and physical disorders may result in behaviors that make mental conditions worse.

In studies that tracked how patients with breast cancer fared, for example, Dr. David Spiegel and his colleagues at Stanford University School of Medicine showed decades ago that women whose depression was easing lived longer than those whose depression was getting worse. His research and other studies have clearly shown that “the brain is intimately connected to the body and the body to the brain,”

“The body tends to react to mental stress as if it was a physical stress.”

Anxiety disorders affect nearly 20 percent of American adults. That means millions are beset by an overabundance of the fight-or-flight response that primes the body for action.

When you’re stressed, the brain responds by prompting the release of cortisol, nature’s built-in alarm system. It evolved to help animals facing physical threats by increasing respiration, raising the heart rate and redirecting blood flow from abdominal organs to muscles that assist in confronting or escaping danger.

These protective actions stem from the neurotransmitters epinephrine and norepinephrine, which stimulate the sympathetic nervous system and put the body on high alert. But when they are invoked too often and indiscriminately, the chronic overstimulation can result in all manner of physical ills, including digestive symptoms like indigestion, cramps, diarrhea or constipation, and an increased risk of heart attack or stroke.

While it’s normal to feel depressed from time to time, more than 6 percent of adults have such persistent feelings of depression that it disrupts personal relationships, interferes with work and play, and impairs their ability to cope with the challenges of daily life

“Depression diminishes a person’s capacity to analyze and respond rationally to stress,” Dr. Spiegel said. “They end up on a vicious cycle with limited capacity to get out of a negative mental state.”

Although persistent anxiety and depression are highly treatable with medications, cognitive behavioral therapy and talk therapy, without treatment these conditions tend to get worse.

“We often talk about depression as a complication of chronic illness,” Dr. Frownfelter wrote in Medpage Today in July. “But what we don’t talk about enough is how depression can lead to chronic disease. Patients with depression may not have the motivation to exercise regularly or cook healthy meals. Many also have trouble getting adequate sleep.”

Improving sleep is especially helpful, Dr. Spiegel said, because “it enhances a person’s ability to regulate the stress response system and not get stuck in a mental rut.”

That’s why, when pressed, epidemiologists have to say they don’t know what’s going to happen.

It’s the double pendulum, and as a physical object, it’s very simple: A pendulum (a string and a weight) is attached to the bottom of another. Its movement is explained by the laws of motion written by Isaac Newton hundreds of years ago.

But slight changes in the initial condition of the pendulum — say it starts its swing from a little higher up, or if the weight of the pendulum balls is a little heavier, or one of the pendulum arms is a bit longer than the other — lead to wildly different outcomes that are very hard to predict.

The double pendulum is chaotic because the motion of the first pendulum influences the motion of the second, which then influences the entire apparatus. There isn’t a simple scale or ratio to describe how the inputs relate to the outputs. A one-gram change to the weight of a pendulum ball can result in a very different swing pattern than a two-gram change.

It teaches us to understand the mechanics of a system — the science of how it works — without being able to precisely predict its future. It helps us visualize how something that seems like it should be linear and predictable just isn’t.

An outbreak isn’t a double pendulum; it’s much more convoluted. Myriad chains of events, operating in overlapping networks, conspire to chart its course.

There’s a simple mechanism that is helping me understand the many possible futures we face with the Covid-19 pandemic.

Still, they know the mechanics of outbreaks. The chaos “doesn’t necessarily mean we know nothing,” Kissler says. They understand the conditions that make an outbreak worse and the conditions that make it better.

There is a tough tension of the current moment that we all need to work through: The future is clouded in chaos, but we know the mechanics of this system

Here are the mechanics. Scientists know that if we let up on social distancing, without an alternative plan in place, the virus can infect more people. They know this virus is likely to persist for at least a few years without a vaccine. They know it’s very contagious. That it’s very deadly. They also know that its pandemic potential is hardly spent, and that most of the population of the United States and the world is still vulnerable to it.

Will residents keep up with mask-wearing and social distancing, even when their leaders relax regulations? Plus, there are scientific questions about the virus still not understood: Will it diminish transmission in a seasonal pattern? Do children contribute greatly to its spread? How long does immunity last after an infection? Why do some people breathe out more of the virus than others? The answers to these questions will influence the future, and we do not know the answers.

Scientists are still unraveling what makes the difference between a sprawling outbreak in one city and a more manageable one in another. Some of it is the result of policy, some is the result of demographics, some is about structural inequality and racism, and some comes down to individual behavior. Some of it is just luck. That’s chaos for you.

“I don’t see uncertainty as a lack of knowledge,” says Philipp Lorenz-Spreen, a physicist who studies the chaos of a different sort of viral dynamics. “I think it’s a fundamental part of how our world works. It’s not our fault we do not know where this all will go.”

Newton clearly told us what happens when an object drops from the sky. But follow his laws, and find that the path of a double pendulum is very, very difficult to predict.

Climate scientists clearly tell us adding CO2 to the air will increase global temperatures. Yet they argue about when the worst effects of climate change will be felt and how bad it will be

Epidemiologists are clearly telling us what happens when you bring masses of people together during a pandemic. But they can’t tell us the exact shape this outbreak will take.

This is what artificial intelligence and machine learning are. Facebook is a series of algorithms and goals aimed at maximizing engagement with Facebook. That’s why it’s worth hundreds of billions of dollars. It has a vast army of computer scientists and programmers whose job it is to make that machine more efficient.

the Facebook engine is designed to scope you out, take a psychographic profile of who you are and then use its data compiled from literally billions of humans to serve you content designed to maximize your engagement with Facebook.

Put in those terms, you barely have a chance.

Of course, Facebook can come in and say, this is damaging so we’re going to add some code that says don’t show this dieting/fat-shaming content but girls 18 and under. But the algorithms will find other vulnerabilities

So what to do? The decision of all the companies, if not all individuals, was just to lie. What else are you going to do? Say we’re closing down our multi-billion dollar company because our product shouldn’t exist?

why exactly are you creating a separate group of subroutines that yanks Facebook back when it does what it’s supposed to do particularly well? This, indeed, was how the internal dialog at Facebook developed, as described in the article I read. Basically, other executives said: Our business is engagement, why are we suggesting people log off for a while when they get particularly engaged?

what it makes me think about more is the conversations at Tobacco companies 40 or 50 years ago. At a certain point you realize: our product is bad. If used as intended it causes lung cancer, heart disease and various other ailments in a high proportion of the people who use the product. And our business model is based on the fact that the product is chemically addictive. Our product is getting people addicted to tobacco so that they no longer really have a choice over whether to buy it. And then a high proportion of them will die because we’ve succeeded.

. The algorithms can be taught to find and address an infinite numbers of behaviors. But really you’re asking the researchers and programmers to create an alternative set of instructions where Instagram (or Facebook, same difference) jumps in and does exactly the opposite of its core mission, which is to drive engagement

You can add filters and claim you’re not marketing to kids. But really you’re only ramping back the vast social harm marginally at best. That’s the product. It is what it is.

there is definitely an analogy inasmuch as what you’re talking about here aren’t some glitches in the Facebook system. These aren’t some weird unintended consequences that can be ironed out of the product. It’s also in most cases not bad actors within Facebook. It’s what the product is. The product is getting attention and engagement against which advertising is sold

How good is the machine learning? Well, trial and error with between 3 and 4 billion humans makes you pretty damn good. That’s the product. It is inherently destructive, though of course the bad outcomes aren’t distributed evenly throughout the human population.

The business model is to refine this engagement engine, getting more attention and engagement and selling ads against the engagement. Facebook gets that revenue and the digital roadkill created by the product gets absorbed by the society at large

Facebook is like a spectacularly profitable nuclear energy company which is so profitable because it doesn’t build any of the big safety domes and dumps all the radioactive waste into the local river.

in the various articles describing internal conversations at Facebook, the shrewder executives and researchers seem to get this. For the company if not every individual they seem to be following the tobacco companies’ lead.

Ed. Note: TPM Reader AS wrote in to say I was conflating Facebook and Instagram and sometimes referring to one or the other in a confusing way. This is a fair

I spoke of them as the same intentionally. In part I’m talking about Facebook’s corporate ownership. Both sites are owned and run by the same parent corporation and as we saw during yesterday’s outage they are deeply hardwired into each other.

the main reason I spoke of them in one breath is that they are fundamentally the same. AS points out that the issues with Instagram are distinct because Facebook has a much older demographic and Facebook is a predominantly visual medium. (Indeed, that’s why Facebook corporate is under such pressure to use Instagram to drive teen and young adult engagement.) But they are fundamentally the same: AI and machine learning to drive engagement. Same same. Just different permutations of the same dynamic.

defined by Burkeman as “a machine for misusing your life.” Social media platforms like Twitter and Facebook don’t just distract us from more important matters, he argues, “they change how we’re defining ‘important matters’ in the first place.”

Social media also amounts to “a machine for getting you to care about too many things, even if they’re each indisputably worthwhile.” Hence the urge to depict every policy problem as an urgent if not existential crisis

social media has turned all of us into “angrier, less empathetic, more anxious or more numbed out” versions of ourselves.

our political and policy debates tend towards what Burkeman calls “paralyzing grandiosity” – the false notion that in the face of problems like climate change, economic inequality, and ongoing threats to democracy “only the most revolutionary, world-transforming causes are worth fighting for.” It’s a sentiment that derives from and reinforces catastrophism and absolutism

Four Thousand Weeks is filled to the brim with practical advice that we can easily adapt

Embrace “radical incrementalism.

we lack the patience to tolerate the fact that most of the things we want to happen won’t occur in one fell swoop.

We’ve got to resist the need for speed and desire for rapid resolution of problems, letting them instead take the time they take. In part, that means accepting even limited progress rather than giving up and growing cynical

Take a break

Burkeman’s advice to rest for rest’s sake, “to spend some of our time, that is, on activities in which the only thing we’re trying to get from them is the doing itself.”

Burkeman suggests we find some hobby we enjoy for its own sake, not because there’s some benefit we think we can derive from it.

When we somewhat sheepishly admit to a hobby, he writes, “that’s a sign you’re doing it for its own sake, rather than some socially sanctioned outcome.”

he joy we find in our hobbies can bleed into other parts of our lives as well, and if they’re more social in nature that can help build relationships unrelated to politics and policy that are necessary to make democracy work.

“Consolidate your caring” and think small. “To make a difference,” Burkeman argues, “you must focus your finite capacity for care.”

What matters is that we make things slightly better with our contributions and actions, not that we solve all the world’s at once.

Dunning-Kruger “offers an explanation for a kind of hubris,” said Steven Sloman, a cognitive psychologist at Brown University. “The fact is, that’s Trump in a nutshell. He’s a man with zero political skill who has no idea he has zero political skill. And it’s given him extreme confidence.”

What happens when the incompetent are unwilling to admit they have shortcomings? Are they so confident in their own perceived knowledge that they will reject the very idea of improvement? Not surprisingly (though no less concerning), Dunning’s follow-up research shows the poorest performers are also the least likely to accept criticism or show interest in self improvement.

Someone who has very little knowledge in a subject claims to know a lot.

the Dunning-Kruger effect. It’s not a disease, syndrome or mental illness; it is present in everybody to some extent, and it’s been around as long as human cognition, though only recently has it been studied and documented in social psychology

“Obviously it has to do with Trump and the various treatments that people have given him,” Dunning said, “So yeah, a lot of it is political. People trying to understand the other side. We have a massive rise in partisanship and it’s become more vicious and extreme, so people are reaching for explanations."

Even though President Trump’s statements are rife with errors, falsehoods or inaccuracies, he expresses great confidence in his aptitude. He says he does not read extensively because he solves problems “with very little knowledge other than the knowledge I [already] had.” He has said in interviews he doesn’t read lengthy reports because “I already know exactly what it is.”

the Dunning-Kruger effect has become popular outside of the research world because it is a simple phenomenon that could apply to all of us

The ramifications of the Dunning-Kruger effect are usually harmless. If you’ve ever felt confident answering questions on an exam, only to have the teacher mark them incorrect, you have firsthand experience with Dunning-Kruger.

The faith of those who believed in Progress was based on the assumption that one could discern a purpose to the human enterprise, even without the theological scaffolding that supported the Christian edifice of belief. Science and technology were the chief instruments of Progress, and · i.Lac_cumulation of reliable in orma on a out nature _1b_n, would bring ignorance, superstition, and suffering to an end.

In T ~chnopoly, we are driven to fill our lives with the quesUo "accesTinformation.

But the genie that came out of the bottle proclaiming that information was the new god of culture was a deceiver. It solved the problez:n of information scarcity, the disadvantages o_f wh~s~ious. But it gave no wami g_ahout the dan_gers of information7rttn,

!:ion of what is called a_ curriculum was a logical step toward 1./ organizing, limiting, and discriminating among available sources of information. Schools became technocracy's first secular bureaucracies, structures for legitimizing some parts of the flow of infgrmatiQD and di"s.ci.e.diling other earts. School;;ere, in short, a ~eans of governing the ecology of information.

it is why in _a TechnoE,.oly there can be no transcendent sense of purpose or meaning, no cultural coherence.

There were several reasons for the rapid growth of the common school, but none was more obvious than that it was a necessary response to the anxiefies and confusion aroused by information on the loose. The inven-

The milieu in which T echnopoly flourishes is one in which the tie between information and human purpose has been severed, i.e., inf~rmation appears indiscriminately, directed at no one in particular, in enormous volume and at high speeds; and disconnected from theory, meaning, or purpose.

Abetted ~~orm of ed~~on that in itself has been em _lie~any co~e~ent world-view, Technopoly deprives us of the social, p·olitical, historical, mefaphys1cal, logical, or spiritual bases for knowing what is beyond belief.

There is not a single line written by Jefferson, Adams, Paine, Hamilton, or Franklin that does not take for granted that when information is made available to citizens they are capable of managing it. This is not to say that the Founding Fathers believed information could not be false, misleading, or irrelevant. But they believed that the marketplace of infonpation and ideas was sufficiently ordered so that citizens could make sense of what they read and heard and, through reason, judge ·its μsefulness to their lives. Jefferson's proposals for education, Paine'~ arguments for self-governance, Franklin's arrangements for community affairs assume coherent, commonly shared principles.that allow us to debate such questions as: What are the responsibilities of citizens? What is the nature of education? What constitutes human progress? What are the limitations of social structures?

New forms of public discourse came into being through newspapers, pamphlets, broadsides, and books.

First Amendment to the United States Constitution stands as a monument to the ideolo_g~~ print. It says: "Congress shall make no law respecting the establishment of religion, or prohibiting the free exercise thereof; or abridging freedom of speech or of the press; or of the right of the people peaceably to assemble, and to petition the government for a redress of grievances." In these forty-five words we may find the fundamental values of the literate, reasoning_giind as fostered by the print revolution: a belief in privacy, individuality, intellectual freedom, open criticism, and ~.' adio .

telegraphy created the idea of context-free . 1 informatig_n::= that fs'~the idea that the value of information need ;;~t be ti~ to any function it might serve in social and political

decision-making and action. The telegraph made information into a commodity, a "thing" that could be bought and sold irrespective of its uses or meaning. 2

a new definition qf information came into being. Here was information that rejected the necessit ·of interco~nectedness, proceeded without conte~rgued for instancy against historic continuity, and offere · ascination· in place of corn !exit and cohe ence.

the fourth stage of the information revolution occurred, broadcasting. And then the fifth, computer technology. Each of these brought with it new forms of information, unpre~edented amounts of it, and increased speeds

photography was invented at approximately the same time a~phy, and initiated the Ehi:rd stage of the information revolution. Daniel Boorstin has called it "the graphic revolution," bec~use the photograph and other ico~ogr~phs br~ on a massive intrusion of ima es into the symbolic environment:

~ the beginning of the seventeenth century, an entirely new information environment had been created by_12rint

It is an improbable world. It is a world in which the idea of human progress, as Bacon ex~sed it, has been g~ by the idea of technological progress.

echnopoly is a state of cttlture., It is also a st~te of mind. It consists in the deification of technology, which means that the culture seeks its authorization in te0,~logy, finds · .atisf~tions in technolo , and takes its orders from technolog-¥,

Th_e relationship between information and the mechanisms ( for its control is fairly simple ~ec · ·ology increases the available supply of information. As the supply is increased, \ control mechanisms are strained. Additional control mech\ anisms ~re needed to cope with new information. When addi1 tional control mechanisms are themselves technical, they in tum I further increase the supply of information. When the supply of information is no longer controllable, a general breakdown in psychic tranquillity and social purpose occurs. Without defenses, people have no way of finding meaning in their experiences, lose their capacity to remember, and have difficulty imagining reasonable futures.

any decline in the force of i~~~ti'?n_s makes people vulnerable to information chaos. 1 To say that life is destabilized by weakened institutions is merely to say that information loses its use and therefore becomes a source of confu;~n rather than coherence.

T echnop_oly, then, is to say it is what h~pens to society when the defe~ainst informati;~ glut have broken down.

the school as a mechanism for information control. What its standards are can usually be found in, a curriculum or, with even more clarity, in a course catalogue. A college catalogue lists courses, subjects, and fields of study that, taken together, amount to a certified statement of what a serious student ought to think about.

In the West, the family as an institution for the management of nonbiological information began with the ascendance of print. As books on every conceivable subject become available, parent_~ were forced int°._the roles of guard-· ians'... protectors, nurturers, and arbiters of taste and rectitude. \ Their function was to define what it means to be a child by \ excluding from the family's domain information that would 1. undermine its purpose.

all_ theories are oversimplifications, or at least lead to oversimplification. The rule of law is an oversimplification. A curriculum is an oversimplification. So is a family's conception of a child. T~~t is the funt!ion _o._Ltheories-_ to o~~~~ip:lp}}_fy, and thus to assist believers in_ organiziDg, weighting, _ _an~_ excluding information. Therein lies the power of theories.

The political party is another.

The most imposing institutions for the control of information are religio!1 ~nd the st~J:f, .. They do their work in a somewhat more abstract way than do courts, schools, families, or political parties. The_y m?n~g~__Ji;1formation throug~ creation of mytJ:is and stories that express theories about funq1m1entaf question_s_:_ __ 10:_hy are we here, where have we come from, and where are we headed?

any educational institution, if it is to function well in the mana~~nt of information, must have a theory about its purpose and meaning-'. .!n'!::!Sl. have the means to give clear expression to its_ theory, and must do so, to a large extent, by excluding information.

Those who reject the Bible's theory and who believe, let us say, in the theory of Science are also protected from unwanted information. Their theory, for example, instructs them to disregard information about astrology, dianetics, and creationism, which they usually label as medieval superstition or subjective opinion.

thought-world that functions not only without a transcendent; narrative to provide moral underpinnings but also without strong social institutions to control the flood of information produced by technology.

In the r case of the United States, the great eighteenth-century revolution was not indifferent to commodity capitalism but was nonetheless infused with profound moral content. The U~!ed States was not merely an experiment in a new form of governance; it wai1nefu1fillmenl-oFGocf s plan. True, Adams, Jeffe;son, and Painere1ected-fne supernatural elements in the Bible,· but they never doubted that their experiment had the imprimatur of \ Providence. People were to be free but for a eurp_9se. Their [ God~giv_e~ig[ifs im li~_? obli ations and responsibilities, not L onfytoGod but to other nations, to which the new republic would be a guide and a showcase of what is possible-w~en reason and spirituality commingle.

American Technopoly must rel,y, to an obsessive extent, on technica( ~ethods to control the flow of information. Three such means merit speci attention.

Francis Fukuyama is wrong. There is another ideological conflict to be fought-between "liberal democracy" as conceived in the eighteenth century, with all its transcendent moral underpinnings, and T echnopoly, a twentieth-century

in at- ~ tempting to make the most rational use of information, bureaucracy ignores all information and ideas that do not contribute to efficiency

in principle a bureaucracy is simply a coordinated series of techniques for reducing the amount of information that requires processing.

The transformation of bureaucracy from a set of techniques·> designecfto serve social ~tutions to an auton-;;mous metainstitution that largely serves itself came as a result of several developments in the mid-andlate-nineteenth century: rapid ../ industrial growth, improvements in transportation and commu- ·✓ nication, the extension of government into ever-larger realms of V public and business affairs, the increasing centralization of gov- v ernmental structures.

Along the way, it ceased to be merely a servant of social institutions an

became ~ their master. Bureaucracy now not only solves problems but creates them. More important, it defines what our problems are---and they arec!.lways, in the bureaucra!!c view, problems of l . , efficiency.

Th_~-role of t!;_e ~xpert is to concentrate o_l}_one_ .H~ld of knowledge, sift through all that is available, eliminate that -.--:-: __ __:~---------which has no bearing on a problem, and use what is left !Q. !!§Sist in solving a probl~.

Institutions ca~~aked~cisions on the basis of scores and. sfatistics, and. there certainly may be occasions where there is no reasonable alternative. But unless such decisions are made with profound skepticism-that is, acknowledged as being made for administrative convenience-they are delusionary.

The god they serve does not speak \ of righteousness or goodness or mercy or grace. Their god speaks of efficiency, precision, objectivity. And that is why such concepts as sin and evil disappear in Technopoly. They come from a moral universe that is irrelevant to the theology of expertise. And so the priests of Technopoly call sin "social deviance," which is a statistical concept, and they call evil "psychopathology," which is a medical concept. Sin and evil disappear because they cannot be measured and objectified, and therefore cannot be dealt with by experts.

There are a hundred other. things to remember that may help one to warm to the United States, including the fact that it has been, and perhaps always will be, a series of experiments that the world watches with wonder. Three. such experiments are of particular importance.

who refuse to allow·psychology or any "social science" to pre-empt the language and thought of common sense;

You must try to be a loving resistance fighter. That is the doctrine, as Hillel might say. Here is the commentary: By "loving," I mean that, in spite of the confusion, errors, and stupidities you see around you, you must always keep close to your heart the narratives and symbols that once made the United States the hope of the world and that may yet have enough vitality to do so again.

Which brings me to the "resistance fighter" part of my principle. Those who resist the American T echnopoly are people

who pay no attention to a poll unless they know what questions were asked, and why;

perhaps the most important contribution schools can make to 186 Technopoly the education of our youth is to give them a sense of coherence in their studies, a sense of purpose, meaning, and interconnectedness in what they learn.

who refuse to accept efficiency as the pre-eminent goal of human relations;

who have freed themselves from the belief in the magical powers of numbers, do not regard calculation as an adequate substitute for judgment, or precision as a synonym for truth;

In short, a technological resistance fighter maintains an epistemol(?gical and psychic distance from any technology, so that it always appears somewhat strange, never inevitable, never natural.

it is possible that one's education may help considerably not only in promoting the general conception of a resistance fighter but in helping the young to fashion their own ways of giving it expression. It is with education, then, that I will conclude this book.

who are, at least, suspicious of the idea of progress, and who do not confuse information with understanding;

who do not regard the aged as irrelevant;

who take seriously the meaning of family loyalty and honor, and who, when they "reach out and touch som~one," expect that person to be in the same room;

who take the great narratives of religion seriously and who do not believe that science is the only system of thought capable of producing truth;

who know the difference between the sacred and the profane, and who do not wink at tradition for modernity's sake;

it is the best way I can think of for the culture to address the problem. School, to be sur~, is a technology itself, but of a special kind in that, unlike most technologies, it is customarily and persistently scrutinized, criticized, and modified. It is America's principal instrument for correcting mistakes and for addressing problems that mystify and paralyze other social institutions.

who admire technological ingenuity but do not think it represents the highest possible form of human achievement.

the education of our youth is to give them a sense of coherence in their studies, a sense of purpose, meaning, and interconnectedness in what they learn.

I would propose as a possibility the theme that animates Jacob Bronowski's The Ascent of Man. It is a book, and a philosophy, filled with optimism and suffused with the transcendent belief that humanity's destiny is the discovery of knowledge. Moreover, although Bronowski' s emphasis is on science, he finds ample warrant to include the arts and humanities as part of our unending quest to gain a unified understanding of nature and our place in it.

we must not overestimate the capability of schools to provide coherence in the face of a culture in which almost all coherence seems to have disappeared. In our technicalized, present-centered information environment, it is not easy to locate a rationale for education, let alone impart one convincingly.

we must join art and science. But we must also join the past and the present, for the ascent of humanity is above all a continuous story. It is, in fact, a story of creation,

It is the story of humanity's creativeness in trying to conquer loneliness, ignorance, and disorder. And it certainly includes the development of various religious systems as a means of giving order and meaning to existence.

is also otherworldly, inasmuch as it does not assume that what one learns in school must be directly and urgently related to a problem of today.

with a few exceptions which I shall note, it does not require that we invent new subjects or discard old ones. The structure of the subject-matter curriculum that exists in most schools at present is entirely usable.

it is a theme that can begin in the earliest grades and extend through college in ever-deepening and -widening dimensions.

Better still, it provides students with a point of view from which to understand the meaning of subjects, for each subject can be seen as a bat,tleground of sorts, an arena in which fierce intellectual struggle has taken place and continues to take place.

Let us consider history first, for it is in some ways the central discipline in all this.

history is our most potent intellectual means of achieving a "raised consciousness."

history is not merely one subject among many that may be taught; every subject has a history, including biology, physics, mathematics, literature, music, and art. I would propose here that every teacher must be a history teacher. To teach, for example, what we know about biology today without also teaching what we once knew, or thought we knew, is to reduce knowledge to a mere consumer product. It is to deprive students of a sense of the meaning of what we know, and of how we know.

Best of all, the theme of the ascent of humanity gives us a nontechnical, noncommercial definition of education. It is a definition drawn from an honorable humanistic tradition and reflects a concept of the purposes of academic life that goes counter to the biases of the technocrats.

For to know about your roots is not merely to know where your grandfather came from and what he had to endure. It is also to know where your ideas come from and why you happen to believe them; to know where your moral and aesthetic sensibilities come from. It is to

know where your world, not just your family, comes from. To complete the presentation of Cicero's thought, begun above: "What is a human life worth unless it is incorporated into the lives of one's ancestors and set in an historical context?

point of view that will reflect his particular theory of social development. And historians also know that they write histories for some particular purpose--more often than not, either to glorify or to condemn the present. There is no definitive history of anything; there are only histories, human inventions which do not give us the answer, but give us only those answers called forth by the questions that have been asked.

The task of the history teacher, then, is to become a "histories teacher.

it does mean that a histories teacher will be concerned, at all times, to show how histories are themselves products of culture; how any history is a mirror of the conceits and even metaphysical biases of the culture that produced. it; how the religion, politics, geography, and economy of a people lead them to re-create their past along certain lines. The histories teacher must clarify for students the meaning of "objectivity" and "events," must show what a "point of view" and a "theory" are, must provide some sense of how histories may be evaluated.

the history of subjects teaches connections; it teaches that the world is not created anew each day, that everyone stands on someone else's shoulders.

such a definition is not childcentered, not training-centered, not skill-centered, not even problem-centered. It is idea-centered and coherence-centered. It

If every subject is taught with a historical dimension, the history teacher will be free to teach what histories are: hypotheses and theories about why change occurs. In one sense, there is no such thing as "history," for every historian from Thucydjdes to Toynbee has known that his stories must be told from a speci

That is why the controversies that develop around wha

Technopoly events ought to be included in the "history" curriculum have a somewhat hollow ring to them.

ducation, is to step out of the mainstream. But I believe it nonetheles.s.

Would it be an exaggeration to say that not one student in fifty knows what "induction" means? Or knows what a scientific theory is? Or a scientific model? Or knows what are the optimum conditions of a valid scientific experiment? Or has ever considered the question of what scientific truth is

Whatever events may be included in the study of the past, the worst thing we can do is to present them devoid of the coherence that a theory or theories can provide-that is to say, as meaningless. This, we can be sure, Technopoly does daily.

I would propose that every school--elementary through college-offer and require a course in the philosophy of science. Such a course should consider the language of science, the nature of scientific proof, the source of scientific hypotheses, the role of imagination, the conditions of experimentation, and especially .the value of error and disproof.

I have already stressed the importance of teaching the history of science in every science course, but this is no more important than teaching its "philosophy."

To suggest, therefore, that science is an exercise in human imagination, that it is something quite different from technology, that there are "philosophies" of science, and that all of this ought to form part of a scientific

It ·would be important for students. to learn that one becomes scientific not by donning· a white coat (which is what television teaches) but by practicing a set of canons of thought, many of which have to do with the disciplined use of language. Science involves a method of employing language that is accessible to everyone. The ascent of humanity has rested largely on that.

Of all the disciplines tbat might be included in the curriculum, semantics is certainly among the most "basic." Because it deals with the processes by which we make and interpret meaning, it has great potential ~o affect the deepest levels of student intelligence.

I should like to propose that, in addition to courses in the philosophy of science, every school-again, from ele'mentary school through college--offer a course in semantics-in the processes by which people make meaning.

There is certainly ample ev1de~ce that the study of semantics will improve the writing and reading of students. But it invariably does more. It helps students to reflect on the sense and truth of what they are writing and of what they are asked to read. It teaches them to discover the underlying assumptions of what they are told. It emphasizes the manifold ways in which language can distort reality. It assists students in becoming what Charles Weingartner and I once called "crap-detectors."

it would be extremely useful to the growth of.their intelligence if our youth had available a special course in which fundamental principles of language were identified and explained. Such a course would deal not only with the various uses of language but with the relationship between things and words, symbols and signs, factual statements and judgments, and grammar and thought.

The most obvious reason for such prominence is that their subject matter contains the best evidence we have of the unity and continuity of human experience and feeling. And that is why I would propose that, in our teaching of the humanities, we should emphasize the enduring cr~ations of the past.

The point I want to make is that the products of the popular arts are amply provided by the culture itself. The schools must make available the products of classical art forms precisely . because they are not so available and because they demand a different order of sensibility and response.

there is no subject better suited to freeing us from the tyranny of the present than the historical study of art. Painting, for example, is more than three times as old as writing, and contains in its changing styles and themes a fifteen-thousand-year-old record of the ascent of humanity.

What is to the point is that they spoke, when they did, in a language and from a point of view different from our own and yet continuous with our own. These artists are relevant not only because they established the standards with which civilized people approach the arts. They are relevant because the culture tries to mute their voices and render their standards invisible.

art is much more than a historical artifact. To have meaning for us, it must connect with those levels of feeling that are in fact not expressible in discursive language. The question therefore arises whether it is possible for students of today to relate, through feeling, to the painting, architecture, music, sculpture, or literature of the past.

But our youth must be shown that not all worthwhile things are instantly accessible and that there are levels of sensibility unknown to them. Above all, they must be shown humanity's artistic roots. And that task, in our own times, falls inescapably to the schools.

I want to end my proposal by including two subjects indispensable to any understanding of where we have come from. The first is the history of technology,

historical development; in which the philosophies of science, of history, of language, of technology, and of religion are taught; and in which there is a strong emphasis on classical forms of artistic expression.

In brief, we need students who will understand the relationships between our technics and our social and psychic worlds, so that they may begin informed conversations about where technology is taking us and how.

The second subject is, of course, religion, with which so much painting, music, technology, architecture, literature, and science are intertwined. Specifically, I want to propose that the curriculum include a course in comparative religion.

do not see how we can claim to be educating our youth if we do not ask them to consider how different people of different times and places have tried to achieve a sense of transcendence. No education can neglect such sacred texts as Genesis, the New Testament, the Koran, the Bhagavad-Gita. Each of them embodies a style and a world-view that tell as much about the ascent of humanity as any book ever written. To these books I would add the Communist Manifesto,

To summarize: I am proposing, as a beginning, a curriculum in which all subjects are presented as a stage in humanity's

The third idea is that faith in science can serve as a comprehensive belief system that gives meaning to life, as well. as a sense of well-being, morality, and even immortality.

the spirit behind this scientific ideal inspired several men to believe that the reliable and predictable knowledge that could be obtained about stars and atoms could also be obtained about human behavior.

They held in common two beliefs to which T echnopoly is deeply indebted: that the natural sciences provide a method to unlock the secrets of both the human heart and the direction of social life; that society can be rationally and humanely reorganized according to principles that social science will uncover. It is with these men that the idea of "social engineering" begins and the seeds of Scientism are planted.