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Javier E

Paying For IQ Points - The Dish | By Andrew Sullivan - The Daily Beast - 0 views

andrewsullivan.thedailybeast.com/...paying-for-iq-points.html

IQ test effort motivation success individual

shared by Javier E on 28 Apr 11 - No Cached
  • "IQ tests are measuring much more than just raw intelligence--they also measure how badly subjects want to succeed both on the test and later in life":
  • the team found that higher motivation accounted for a significant amount of the differences in IQ scores and also in how well IQ predicted later success in life. For example, differences in motivation levels accounted for up to 84% of the differences between the boys in how many years of school they had completed or whether they had been able to find a job.
  • for the left, it reveals how individual motivation, i.e. effort, is actually a core part of an individual's success. It's not random.
Javier E

The Science Behind Making Your Child Smarter - WSJ - 0 views

www.wsj.com/...your-child-smarter-11545660001

IQ intelligence rearing

shared by Javier E on 26 Dec 18 - No Cached
  • One area of agreement is that while intelligence is determined mainly by genetic factors, the environment shapes how those genetic predispositions play out
  • A stimulating home environment is pivotal, says Richard E. Nisbett, a professor emeritus of psychology at the University of Michigan. Engaging children in lively conversations with challenging vocabulary can help. This is often most evident at the dinner table. “There’s a verbal tennis game going on. The parent asks a question, the child answers, the parent makes a comment, the child asks a question,” says Dr. Nisbett, author of “Intelligence and How to Get It.”
  • “I do think there is value in training working memory in children,”
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  • Several recent studies found evidence that working-memory training may improve children’s math or reading skills or their fluid intelligence: the ability to reason in novel situations.
  • Another powerful factor is interactive reading with children under 4, inviting them to participate and helping them elaborate on their ideas. Such activity is linked to IQ gains of more than six points, according to a 2013 research analysis. (Typical IQs range from 85 to 115, with 100 as the mean.)
  • Playing card and board games like Set, Blink or Mastermind may have similar effects. Free apps targeting working memory and other skills are described at the University of California, Riverside’s Brain Game Center.
  • A huge new study offers a more conclusive answer than past research. Students gain about one to five additional IQ points for every year they remain in school
  • Raising IQ may require the kind of sustained involvement that comes with attending school, with all the practice and challenges it entails. “It’s not like you just go in for an hour of treatment a week. It’s a real lifestyle change,” he says.
  • Ways You Can Raise Smarter Children Engage them early in lively conversation. Play ​card, board or videogames that ​build​ working memory. Stress the intrinsic rewards of learning rather than grades. Frame a bad grade as a reason to work harder. Enroll them in schools where intelligence is seen as fluid rather than fixed. Teach them that their ability is under their control.
Javier E

The Sober Math Everyone Must Understand about the Pandemic - 0 views

medium.com/...bout-the-pandemic-2b0145881993

pandemic forecast contagion model

shared by Javier E on 20 Mar 20 - No Cached
  • hospital beds are not the big problem. The lack of ventilators is the big problem. Most estimates peg the ventilators in the United States at roughly 100,000 to 150,000 units.
  • So if 1.5M people of the 10 million infected 30 days from now require hospital care (15% of the 10M estimated total infections), 1.3M may not get the care that they need because we don’t have enough ventilators, beds, and ICU beds in the United States.
  • remember, this is only if ALL OF US EFFECTIVELY start social distancing by April 11th (30 days from today). This increases the mortality rate significantly.
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  • BUT IF WE START EXTREME SOCIAL DISTANCING BY MARCH 23 (12 days from original writing), WE AVOID OVER 1.4 MILLION PEOPLE GETTING CRITICALLY ILL AND OVERWHELMING THE HOSPITALS
  • the math is very different, as the exponential growth will only be 2 to the 4th power (12 days divided by the doubling rate of every 3 days equals the exponent of 4):2 x 2 x 2 x 2 = 16
  • So instead of 10 Million cases in the United States if we wait 30 days, if we act 18 days sooner, we will have only 160,000 cases (16 times the estimated 10,000 actual cases as of today), of which 15% are likely to require hospitalization.
  • This is 24,000 critical patients (a huge difference compared to 1.5 million acute patients). The difference between taking extreme measures now, versus waiting even a few days, is very large due to how exponents work in math.
  • Finally, the article that I posted yesterday written by Tomas Pueyo has been read 30M times in the last few days and has been updated with new information. It’s worth reading again.
  • https://medium.com/…/coronavirus-act-today-or-people-will-d…
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

DIIGO_FILE_HOME/7ui9/3fb0b43be56b260e2a28c47e9e49819f

philosophy religion mythology social science history lifelong learning

shared by Javier E on 22 Feb 19 - No Cached
  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
James Flanagan

SAT, ACT: College-Admissions Tests Are Holding American Students Back - Businessweek - 0 views

www.businessweek.com/...holding-american-students-back

shared by James Flanagan on 12 Nov 13 - No Cached
  • The College Board—the nonprofit consortium of colleges, high schools, and other organizations that creates the SAT—has repeatedly jiggered the test to respond to critics, most obviously in 2005, when it added a writing section that boosted the highest possible score to 2400 from 1600
  • Huge disparities remain. Asians score the highest on the test, and their average rose this past academic year even as the scores of all other ethnic groups fell.
  • University of Wyoming President Robert Sternberg was stupid in elementary school. IQ tests said so. Knowing his scores, his teachers in the 1950s expected him to perform badly, and he agreeably lived down to their expectations. In fourth grade a teacher named Virginia Alexa saw something special in him and conveyed her high expectations. Almost overnight he became an A student.
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  • Coleman and his team are completing a major revision of the SAT to be unveiled in January 2014 and launched in the spring of 2015. He wants the test to “propel” students toward deeper learning of real things
  • That means fewer abstruse vocabulary words (like “abstruse”) and essays that are based on documents so human graders can evaluate the correctness of their writers’ arguments, not just their style.
  • The U.S. rode to economic supremacy with the world’s highest share of young college grads, but now its percentage of graduates at the typical age of graduation is behind those of Australia, Denmark, Finland, Iceland, Ireland, Japan, the Netherlands, New Zealand, Norway, Poland, Portugal, the Slovak Republic, Sweden, and the U.K., the Organisation for Economic Co-operation and Development says.
  • The message: Real life is messy. You’re not given five answers to choose from. And America shouldn’t depend on something resembling an IQ test to rake geniuses from the rubbish.
  • The SAT and its rival, the ACT, are part of the problem. Designed to ferret out hidden talent, the tests have become, for some students at least, barriers to higher education. Scores are highly correlated with family income; Harvard law professor Lani Guinier calls the SAT a “wealth test.”
  • Since the earliest days of the republic, there have been two schools of thought about the merits of sorting students, as recounted in Nicholas Lemann’s 1999 book The Big Test: The Secret History of the American Meritocracy. Thomas Jefferson, who believed in a “natural aristocracy,” said that in Virginia all w
  • New Englander Henry Adams was less disdainful of the rubbish. He said Jefferson’s natural aristocracy was no better than regular old aristocracy: “I would trust one as soon as the other with unlimited power.”
  • The SAT was launched in 1926 as a variant of an intelligence test used in World War I to place soldiers and sailors. Harvard adopted it in 1934.
  • The University of California long resisted using standardized tests but in 1968—swamped by more qualified applications than it could handle—began requiring applicants to submit SAT scores as a way to screen out lower achievers.
  • Admissions officers at about 850 four-year colleges now make standardized tests optional for some or all of their applicants
  • To be less cynical, the tests do stigmatize low scorers and distract people “from what they really need to do, which is mastering academic subjects in their high school,” says Wake Forest University sociologist Joseph Soares, whose school went SAT-optional in 2008.
Javier E

It's the P.Q. and C.Q. as Much as the I.Q. - NYTimes.com - 0 views

www.nytimes.com/...s-pq-and-cq-as-much-as-iq.html

trends economic competition lifelong learning technology obsolete

shared by Javier E on 31 Jan 13 - No Cached
  • every boss now also has cheaper, easier, faster access to more above-average software, automation, robotics, cheap labor and cheap genius than ever before. That means the old average is over. Everyone who wants a job now must demonstrate how they can add value better than the new alternatives.
  • the speed with which every job and industry changes also goes into hypermode. “In the old days,” he said, “it was assumed that your educational foundation would last your whole lifetime. That is no longer true.”
  • the skill required for every decent job is rising as is the necessity of lifelong learning. More and more things you know and tools you use “are being made obsolete faster,
  • ...4 more annotations...
  • there is no economic law that says technological progress has to benefit everyone. It’s entirely possible for the pie to get bigger and some people to get a smaller slice.” Indeed, when the digital revolution gets so cheap, fast, connected and ubiquitous you see this in three ways
  • those with more education start to earn much more than those without it, those with the capital to buy and operate machines earn much more than those who can just offer their labor, and those with superstar skills, who can reach global markets, earn much more than those with just slightly less talent.
  • the Great Recession took the biggest bite out of employment but is not the only thing affecting job loss today: why we have record productivity, wealth and innovation, yet median incomes are falling, inequality is rising and high unemployment remains persistent.
  • How to adapt? It will require more individual initiative. We know that it will be vital to have more of the “right” education than less, that you will need to develop skills that are complementary to technology rather than ones that can be easily replaced by it and that we need everyone to be innovating new products and services to employ the people who are being liberated from routine work by automation and software.
Javier E

What's Wrong With the Teenage Mind? - WSJ.com - 1 views

online.wsj.com/...3806504577181351486558984.html

adolescence teenage brain research development learning experience brain science psychology

shared by Javier E on 06 Feb 12 - No Cached
  • What happens when children reach puberty earlier and adulthood later? The answer is: a good deal of teenage weirdness. Fortunately, developmental psychologists and neuroscientists are starting to explain the foundations of that weirdness.
  • The crucial new idea is that there are two different neural and psychological systems that interact to turn children into adults. Over the past two centuries, and even more over the past generation, the developmental timing of these two systems has changed. That, in turn, has profoundly changed adolescence and produced new kinds of adolescent woe. The big question for anyone who deals with young people today is how we can go about bringing these cogs of the teenage mind into sync once again
  • The first of these systems has to do with emotion and motivation. It is very closely linked to the biological and chemical changes of puberty and involves the areas of the brain that respond to rewards. This is the system that turns placid 10-year-olds into restless, exuberant, emotionally intense teenagers, desperate to attain every goal, fulfill every desire and experience every sensation. Later, it turns them back into relatively placid adults.
  • ...23 more annotations...
  • adolescents aren't reckless because they underestimate risks, but because they overestimate rewards—or, rather, find rewards more rewarding than adults do. The reward centers of the adolescent brain are much more active than those of either children or adults.
  • What teenagers want most of all are social rewards, especially the respect of their peers
  • In contemporary life, the relationship between these two systems has changed dramatically. Puberty arrives earlier, and the motivational system kicks in earlier too. At the same time, contemporary children have very little experience with the kinds of tasks that they'll have to perform as grown-ups.
  • The second crucial system in our brains has to do with control; it channels and harnesses all that seething energy. In particular, the prefrontal cortex reaches out to guide other parts of the brain, including the parts that govern motivation and emotion. This is the system that inhibits impulses and guides decision-making, that encourages long-term planning and delays gratification.
  • This control system depends much more on learning. It becomes increasingly effective throughout childhood and continues to develop during adolescence and adulthood, as we gain more experience.
  • Expertise comes with experience.
  • In gatherer-hunter and farming societies, childhood education involves formal and informal apprenticeship. Children have lots of chances to practice the skills that they need to accomplish their goals as adults, and so to become expert planners and actors.
  • In the past, to become a good gatherer or hunter, cook or caregiver, you would actually practice gathering, hunting, cooking and taking care of children all through middle childhood and early adolescence—tuning up just the prefrontal wiring you'd need as an adult. But you'd do all that under expert adult supervision and in the protected world of childhood
  • there is more and more evidence that genes are just the first step in complex developmental sequences, cascades of interactions between organism and environment, and that those developmental processes shape the adult brain. Even small changes in developmental timing can lead to big changes in who we become.
  • The experience of trying to achieve a real goal in real time in the real world is increasingly delayed, and the growth of the control system depends on just those experiences.
  • Becoming an adult means leaving the world of your parents and starting to make your way toward the future that you will share with your peers. Puberty not only turns on the motivational and emotional system with new force, it also turns it away from the family and toward the world of equals.
  • An ever longer protected period of immaturity and dependence—a childhood that extends through college—means that young humans can learn more than ever before. There is strong evidence that IQ has increased dramatically as more children spend more time in school
  • children know more about more different subjects than they ever did in the days of apprenticeships.
  • Wide-ranging, flexible and broad learning, the kind we encourage in high-school and college, may actually be in tension with the ability to develop finely-honed, controlled, focused expertise in a particular skill, the kind of learning that once routinely took place in human societies.
  • this new explanation based on developmental timing elegantly accounts for the paradoxes of our particular crop of adolescents.
  • First, experience shapes the brain.
  • the brain is so powerful precisely because it is so sensitive to experience. It's as true to say that our experience of controlling our impulses make the prefrontal cortex develop as it is to say that prefrontal development makes us better at controlling our impulses
  • Second, development plays a crucial role in explaining human nature
  • Today's adolescents develop an accelerator a long time before they can steer and brake.
  • Brain research is often taken to mean that adolescents are really just defective adults—grown-ups with a missing part.
  • But the new view of the adolescent brain isn't that the prefrontal lobes just fail to show up; it's that they aren't properly instructed and exercised
  • Instead of simply giving adolescents more and more school experiences—those extra hours of after-school classes and homework—we could try to arrange more opportunities for apprenticeship
  • Summer enrichment activities like camp and travel, now so common for children whose parents have means, might be usefully alternated with summer jobs, with real responsibilities.
  • Javier E on 06 Feb 12
     
    The two brain systems, the increasing gap between them, and the implications for adolescent education.
  • anonymous on 06 Feb 12
     
    "In gatherer-hunter and farming societies, childhood education involves formal and informal apprenticeship" (Gopnik). Similarly to the way that Marx pointed out the economic shift from hunter-gatherer to farmer to (eventually) capitalist societies, Gopnik underlines the societal shift- especially in teenagers. While I think that some of the changes in teenagers are due to evolution and development (as proven through some of the medical tests mentioned in the article), I think that this issue may relate back to parenting. As the article about French parenting pointed out, it has become a very obvious fact that many (specifically American) parents simply do not have good techniques, and this could effect the way that their child develops and behaves. I also think that another possible explanation to this issue is that there is more expected of teenagers, scholarly, then before; however, as the article mentioned, the real-world experience is lacking. By raising the academic bar higher and higher, it may actually cause more students to, essentially, "burn out" before everything that they have learned can be applied: "What happened to the gifted, imaginative child who excelled through high school but then dropped out of college, drifted from job to job and now lives in his parents' basement?" (Gopnik)
grayton downing

BBC Sport - Jamaica doping scandals tip of iceberg, says senior drug tester - 0 views

www.bbc.co.uk/...24900565

sport jamaica scandals

shared by grayton downing on 11 Nov 13 - No Cached
  • Jamaica's most senior drug tester says the country's recent rash of failed tests might be the "tip of an iceberg".
  • Asafa Powell, the former 100m world record holder, was the biggest name to test positive, but four others including Powell's training partner - the Olympic relay gold medallist Sherone Simpson - also failed tests at the country's national trials in June.
  • Wada officials are due to discuss their visit to Jamaica at an executive board meeting in Johannesburg on Tuesday and could make a series of recommendations to improve the country's anti-doping policies.
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  • The problem is these people were tested positive in competition. What that means is months before you know the date of the test and the approximate time of the test.
  • So if you fail an in-competition test you haven't only failed a drugs test, you have failed an IQ test.
  • That funding - with the help of additional money from Wada - would be used to hire more senior executives to run the anti-doping programme and to hire and train additional drug testers.
  • Our athletes, as confirmed by the IAAF, were the most tested in the world of athletics, so to say your athletes weren't tested is not exactly true.
  • There is a problem worldwide with the use of supplements," said Fennell. "The whole world is induced to use supplements for one thing or another.
  • Athletes are no different. This is not with a view to cheating and I would put my head on the block and say our athletes do not set out to cheat.
  • We do have rigorous testing. If you look at the record for this year you will see our testing record is amazing. Those of our top athletes are on the registered international programmes.
  • "I understand why people pay more attention to Jamaica," said Carter, who won an individual bronze medal in the 100m in Moscow in August to add to his sprint relay gold from the London Olympics.
  • "It was the same when the US dominated. People said they were on drugs and should be tested. That's a part of the sport and we have to accept that. It's going to hurt fans and athletes because no-one wants to be associated with what's going on.
Javier E

Childhood Lead Exposure Causes a Lot More Than Just a Rise in Violent Crime | Mother Jones - 0 views

www.motherjones.com/...t-more-just-rise-violent-crime

toxic sixties behavioral problem liberalism conservatism

shared by Javier E on 15 Aug 14 - No Cached
  • a new paper out that investigates the link between childhood lead exposure—mostly via tailpipe emissions of leaded gasoline—and violent crime. Unsurprisingly, since her previous research has shown a strong link, she finds a strong link again. But she also finds something else: a strong link between lead and teen pregnancy.
  • a new paper out that investigates the link between childhood lead exposure—mostly via tailpipe emissions of leaded gasoline—and violent crime. Unsurprisingly, since her previous research has shown a strong link, she finds a strong link again. But she also finds something else: a strong link between lead and teen pregnancy.
  • The neurological basis for the lead-crime theory suggests that childhood lead exposure affects parts of the brain that have to do with judgment, impulse control, and executive functions. This means that lead exposure is likely to be associated not just with violent crime, but with juvenile misbehavior, drug use, teen pregnancy, and other risky behaviors. And that turns out to be the case. Reyes finds correlations with behavioral problems starting at a young age; teen pregnancy; and violent crime rates among older children.
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  • For years conservatives bemoaned the problem of risky and violent behavior among children and teens of the post-60s era, mostly blaming it on the breakdown of the family and a general decline in discipline.
  • Liberals tended to take this less seriously, and in any case mostly blamed it on societal problems.
  • conservatives were right. It wasn't just a bunch of oldsters complaining about the kids these days. Crime was up, drug use was up, and teen pregnancy was up. It was a genuine phenomenon and a genuine problem.
  • liberals were right that it wasn't related to the disintegration of the family or lower rates of churchgoing or any of that. After all, families didn't suddenly start getting back together in the 90s and churchgoing didn't suddenly rise. But teenage crime, drug use, and pregnancy rates all went down. And down. And down.
  • Most likely, there was a real problem, but it was a problem no one had a clue about. We were poisoning our children with a well-known neurotoxin, and this toxin lowered their IQs, made them into fidgety kids, wrecked their educations, and then turned them into juvenile delinquents, teen mothers, and violent criminals. When we got rid of the toxin, all of these problems magically started to decline.
  • This doesn't mean that lead was 100 percent of the problem. There probably were other things going on too, and we can continue to argue about them.
katyshannon

In Flint, Mich., there's so much lead in children's blood that a state of emergency is ... - 0 views

www.washingtonpost.com/...ate-of-emergency-in-flint-mich

lead water detroit children blood levels poison US crisis

shared by katyshannon on 16 Dec 15 - No Cached
  • For months, worried parents in Flint, Mich., arrived at their pediatricians’ offices in droves. Holding a toddler by the hand or an infant in their arms, they all have the same question: Are their children being poisoned?
  • To find out, all it takes is a prick of the finger, a small letting of blood. If tests come back positive, the potentially severe consequences are far more difficult to discern.
  • That’s how lead works. It leaves its mark quietly, with a virtually invisible trail. But years later, when a child shows signs of a learning disability or behavioral issues, lead’s prior presence in the bloodstream suddenly becomes inescapable.
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  • According to the World Health Organization, “lead affects children’s brain development resulting in reduced intelligence quotient (IQ), behavioral changes such as shortening of attention span and increased antisocial behavior, and reduced educational attainment. Lead exposure also causes anemia, hypertension, renal impairment, immunotoxicity and toxicity to the reproductive organs. The neurological and behavioral effects of lead are believed to be irreversible.”
  • The Hurley Medical Center, in Flint, released a study in September that confirmed what many Flint parents had feared for over a year: The proportion of infants and children with above-average levels of lead in their blood has nearly doubled since the city switched from the Detroit water system to using the Flint River as its water source, in 2014.
  • The crisis reached a nadir Monday night, when Flint Mayor Karen Weaver declared a state of emergency. “The City of Flint has experienced a Manmade disaster,” Weaver said in a declaratory statement. 1 of 11 Full Screen Autoplay Close Skip Ad × fa fa
  • The mayor — elected after her predecessor, Dayne Walling, experienced fallout from his administration’s handling of the water problems — said in the statement that she was seeking support from the federal government to deal with the “irreversible” effects of lead exposure on the city’s children. Weaver thinks that these health consequences will lead to a greater need for special education and mental health services, as well as developments in the juvenile justice system.
  • To those living in Flint, the announcement may feel as if it has been a long time coming. Almost immediately after the city started drawing from the Flint River in April 2014, residents began complaining about the water, which they said was cloudy in appearance and emitted a foul odor.
  • Since then, complications from the water coming from the Flint River have only piled up. Although city and state officials initially denied that the water was unsafe, the state issued a notice informing Flint residents that their water contained unlawful levels of trihalomethanes, a chlorine byproduct linked to cancer and other diseases.
  • Protesters marched to City Hall in the fierce Michigan cold, calling for officials to reconnect Flint’s water to the Detroit system. The use of the Flint River was supposed to be temporary, set to end in 2016 after a pipeline to Lake Huron’s Karegnondi Water Authority is finished.
  • Through continued demonstrations by Flint residents and mounting scientific evidence of the water’s toxins, city and state officials offered various solutions — from asking residents to boil their water to providing them with water filters — in an attempt to work around the need to reconnect to the Detroit system.
  • That call was finally made by Snyder (R) on Oct. 8. He announced that he had a plan for coming up with the $12 million to switch Flint back to the Detroit system. On Oct. 16, water started flowing again from Detroit to Flint.
malonema1

Are Defenses of Free Speech Just Coded Arguments for Innate Differences? - The Atlantic - 0 views

www.theatlantic.com/...558971

US crisis trump culture

shared by malonema1 on 01 May 18 - No Cached
  • What attributes define intellectuals on the right and left in the strange era of Donald Trump? That’s the question Paul Krugman raised in a column attempting to explain ideological imbalance among commentators at elite U.S. media organizations. While his account betrayed dubious assumptions about civil society and the value of opinion journalism, it sparked illuminating responses.
  • Three claims most struck me:One of the right’s consensus positions is that innate differences explain and justify the persistence of traditional gender roles. Another consensus position is that racial outcomes are due to “group differences” that are likely innate. One-hundred percent of the free-speech debate is a proxy for people on the right to covertly say that races and sexes are inherently different without fear of censure.
  • Even on transgender issues, where Republicans seem most united in public opinion polls, 19 percent say that whether a person is a man or a woman can be different from their sex at birth. Nothing close to consensus exists on this basket of issues.
  • ...3 more annotations...
  • Again, the survey isn’t a perfect proxy for the opinions of right-leaning intellectuals, but it strongly suggests that there is nothing close to consensus on the right as to whether or not racially disparate outcomes are due to innate group differences. What’s more, while Charles Murray and others have emphasized IQ as a key factor that explains both interracial and intraracial disparities, my impression is that theirs is far from the leading narrative on the right.
  • A third story covered the Fresno State professor criticized for insulting Barbara Bush upon her death. A fourth reported on a Breitbart reporter who was suspended from Twitter for declaring that 100 percent of transgender people are “mental patients.” A fifth notes that the U.K. now ranks embarrassingly low on the Press Freedom Index. A sixth notes that a British man was fined in court for teaching his dog to do a Nazi salute––he says that he did it as a joke in order to annoy his girlfriend. A seventh praised Kanye West for ostensibly winning a victory for free speech. Those are the first articles that I pulled up, not a random sample, but they illustrate that the site’s coverage of free speech includes many controversies that, boiled down, have nothing to do with “the right to say races and sexes are inherently different without fear of censure,” along with some that do.
  • He concludes his Twitter essay, “The age of Trump is one of racial and gender animus. Trump’s divisiveness and hate have infected every corner of our intellectual landscape, poisoned every discussion.” With his last sentence I concur: “American intellectual life is just one more thing that won’t be healthy again until Trump is gone.”
millerco

Trump's Boogeymen? Women! - The New York Times - 0 views

www.nytimes.com/...trump-federica-women.html

Women Trump politics Us history

shared by millerco on 23 Oct 17 - No Cached
  • Donald Trump has a particular taste for the degradation of racial, ethnic and religious minorities and women — and God forbid those identities should overlap — as a way playing out his personal sense of racial, sexist, and patriarchal entitlement.
  • as he degrades, he plays to those very same entitlements in the base that elected him.
  • This has manifested itself most recently in a despicable episode in which Trump became embroiled in a controversy — mostly of his own making! — over an unacceptable call he made to a pregnant widow of one of four soldiers killed in a still-murky attack in Niger.
  • ...6 more annotations...
  • Congresswoman Frederica Wilson, a black woman, knew the fallen soldier and his widow and was in the car when the president called to offer condolences. Wilson seems to have correctly reported what Trump said.
  • This set Trump off and he issued a stream of lies to defame Wilson. The White House even sent its chief of staff, Gen. John Kelly, out to defend the president. He, too, lied about Wilson.
  • When asked about Kelly’s lies, Press Secretary Sarah Huckabee Sanders said it was “highly inappropriate” to question a four-star general.
  • Aside from this not being a third-world military junta where a person in a high-profile political job can’t be questioned, this illustrates how Trump’s fetish for military generals also acts as an expression of his racial exclusion and preference for patriarchy.
  • Military generals are a fraternity comprised almost exclusively of white men, according to a government report from 2011. How dare their word be questioned?
  • “According to Trump’s sordid he-said-she-said turn of events, however, Wilson isn’t an elected official supporting a constituent and friend, she’s a ‘wacky’ woman. Just like Clinton and San Juan mayor Carmen Yulín Cruz were ‘nasty’; Brzezinski had a ‘low IQ’; Megyn Kelly has ‘blood coming out of her wherever”; and Jessica Leeds, who accused Trump of assault, ‘would not be [his] first choice.’”
clairemann

Justices allow execution of Alfred Bourgeois to proceed - SCOTUSblog - 0 views

www.scotusblog.com/...of-alfred-bourgeois-to-proceed

SCOTUS Politics US policy crisis

shared by clairemann on 25 Mar 21 - No Cached
  • Alfred Bourgeois became the 10th person to be put to death by the federal government this year, after the Supreme Court on Friday evening denied his application for a delay of the execution. Justices Elena Kagan and Sonia Sotomayor indicated that they would have granted the application.
  • Federal law and Supreme Court precedent ban the execution of someone who is mentally disabled. Through his counsel, Bourgeois told the justices that he met the current psychological standards for intellectual disability, which became the required legal standard after he was sentenced
  • Bourgeois was convicted in 2004 of murdering his two-year old daughter while making a delivery to Corpus Christi Naval Air Station in Texas. Evidence at trial showed that he had beaten his daughter for a month before her death.
  • ...6 more annotations...
  • As a child, she said, their mother beat him “over and over” due to his intellectual shortcomings.
  • The Supreme Court ruled in 2002 in Atkins v. Virginia that it is unconstitutional to execute someone who is mentally disabled. After receiving his death sentence, Bourgeois sought a ruling from a federal court in Texas that he was intellectually disabled and thus barred from execution. His appeal was unsuccessful.
  • Since then, Bourgeois told the justices, the playing field has changed in two ways.
  • First, Supreme Court decisions in 2017 and 2019 made clear that under federal law, the relevant standards for intellectual disability in capital cases are the current definitions by the American Psychiatric Association and the American Association on Intellectual and Developmental Disabilities. Bourgeois maintained that he met both.
  • Second, in the summer of 2019, the federal government began scheduling executions for the first time in more than 15 years.
  • “The Court today allows the execution of Alfred Bourgeois to proceed even though Bourgeois, who has an IQ between 70 and 75, argues that he is intellectually disabled under current clinical standards,” Sotomayor wrote. She argued that the court should have ordered a stay and taken up Bourgeois’ appeal in order to resolve whether his execution (and those of similarly situated people on death row) is barred by the Federal Death Penalty Act’s prohibition on executing people with intellectual disabilities.
zoegainer

Trump Administration Declines to Tighten Soot Rules, Despite Link to Covid Deaths - The... - 0 views

www.nytimes.com/...trump-epa-soot-covid.html

trump administration deaths health covid US

shared by zoegainer on 14 Jan 21 - No Cached
  • The Trump administration on Monday declined to tighten controls on industrial soot emissions, disregarding an emerging scientific link between dirty air and Covid-19 death rates.
  • the Environmental Protection Agency completed a regulation that keeps in place the current rules on tiny, lung-damaging industrial particles, known as PM 2.5, instead of strengthening them, even though the agency’s own scientists have warned of the links between the pollutants and respiratory illness.
  • In April, researchers at Harvard released the first nationwide study linking long-term exposure to PM 2.5 and Covid-19 death rates
  • ...13 more annotations...
  • Mr. Biden’s environmental policy proposals include a pledge to “prioritize strategies and technologies that reduce traditional air pollution in disadvantaged communities.
  • Douglas Buffington, the deputy attorney general of West Virginia, said the rule “represents a big win for West Virginia coal.”
  • “If they had been tightening it could have been a huge blow to the coal industry,” he said
  • Already, president-elect Joseph R. Biden Jr. is planning to move forward quickly in his first months in office to reinstate and strengthen many of the environmental rules rolled back by Mr. Trump
  • “We’re starting to see evidence that long-term exposure to air pollution — which disproportionately affects communities of color & low-income communities — is linked to COVID-19 death rates.”
  • Although the E.P.A.’s own staff scientists recommended tightening the current emissions rule, Mr. Wheeler said the scientific evidence was insufficient to merit doing so.
  • PM 2.5 pollution contributes to tens of thousands of premature deaths annually, and that even a slight tightening of controls on fine soot could save thousands of American lives
  • “There is a growing body of evidence that it is linked to neurological damage. And there is a growing body of evidence linking exposure of PM 2.5 to elevated levels of increased Covid morbidity.”
  • “The arguments against this rule are strong,” he said. “Even before that Harvard study there was very strong scientific evidence that stronger controls are merited. The Covid crisis reinforced that, but we didn’t need the Covid crisis to tell us that.”
  • The new rule retains a standard enacted in 2012, during the Obama administration. That rule limited the pollution of industrial fine soot particles — each about 1/30th the width of a human hair, but associated with heart attacks, strokes and premature deaths — to 12 micrograms per cubic meter
  • When E.P.A. scientists conducted that mandatory review, many concluded that if the federal government tightened that standard to about nine micrograms per cubic meter, more than 10,000 American lives could be saved a year.
  • The scientists wrote that if the rule were tightened to nine micrograms per cubic meter, annual deaths would fall by about 27 percent, or 12,150 people a year.
  • After the publication of that report, numerous industries, including oil and coal companies, automakers and chemical manufacturers, urged the Trump administration to disregard the findings and not tighten the rule
Javier E

The Cascading Complexity Of Diversity - The Weekly Dish - 0 views

andrewsullivan.substack.com/...cading-complexity-of-diversity

violence silence gop future conservatism equity demographics anti-racism goals

shared by Javier E on 07 Aug 20 - No Cached
  • the News Guild of New York — the union that represents 1200 New York Times employees — recently set out its goals for the newspaper, especially with respect to its employees of color. Money quote: “Our workforce should reflect our home. The Times should set a goal to have its workforce demographics reflect the make-up of the city — 24 percent Black, and over 50 percent people of color — by 2025.”
  • what I want to focus on is the core test the Guild uses to judge whether the Times is itself a racist institution. This is what I’ll call the Kendi test: does the staff reflect the demographics of New York City as a whole?
  • systemic racism, according to Kendi, exists in any institution if there is simply any outcome that isn’t directly reflective of the relevant racial demographics of the surrounding area.
  • ...42 more annotations...
  • The appeal of this argument is its simplicity. You can tell if a place is enabling systemic racism merely by counting the people of color in it; and you can tell if a place isn’t by the same rubric. The drawback, of course, is that the world isn’t nearly as simple
  • On some measures, the NYT is already a mirror of NYC. Its staff is basically 50 - 50 on sex (with women a slight majority of all staff on the business side, and slight minority in editorial). And it’s 15 percent Asian on the business side, 10 percent in editorial, compared with 13.9 percent of NYC’s population. 
  • But its black percentage of staff — 10 percent in business, 9 percent in editorial — needs more than doubling to reflect demographics. Its Hispanic/Latino staff amount to only 8 percent in business and 5 percent in editorial, compared with 29 percent of New York City’s demographics, the worst discrepancy for any group
  • notice how this new goal obviously doesn’t reflect New York City’s demographics in many other ways. It draws overwhelmingly from the college educated, who account for only 37 percent of New Yorkers, leaving more than 60 percent of the city completed unreflected in the staffing.
  • We have no idea whether “white” people are Irish or Italian or Russian or Polish or Canadians in origin. Similarly, we do not know if “black” means African immigrants, or native black New Yorkers, or people from the Caribbean
  • Around 10 percent of staffers would have to be Republicans (and if the paper of record nationally were to reflect the country as a whole, and not just NYC, around 40 percent would have to be
  • Some 6 percent of the newsroom would also have to be Haredi or Orthodox Jews
  • 48 percent of NYT employees would have to agree that religion is “very important” in their lives; and 33 percent would be Catholic.
  • Taking this proposal seriously, then, really does require explicit use of race in hiring, which is illegal, which is why the News Guild tweet and memo might end up causing some trouble if the policy is enforced.
  • It would also have to restrict itself to the literate, and, according to Literacy New York, 25 percent of people in Manhattan “lack basic prose literary skills” along with 37 percent in Brooklyn and 41 percent in the Bronx.
  • My point is that any attempt to make a specific institution entirely representative of the demographics of its location will founder on the sheer complexity of America’s demographic story and the nature of the institution itself
  • Journalism, for example, is not a profession sought by most people; it’s self-selecting for curious, trouble-making, querulous assholes who enjoy engaging with others and tracking down the truth (at least it used to be). There’s no reason this skillset or attitude will be spread evenly across populations
  • It seems, for example, that disproportionate numbers of Jews are drawn to it, from a culture of high literacy, intellectualism, and social activism. So why on earth shouldn’t they be over-represented? 
  • that’s true of other institutions too: are we to police Broadway to make sure that gays constitute only 4 percent of the employees? Or, say, nursing, to ensure that the sex balance is 50-50? Or a construction company for gender parity?
  • take publishing — an industry not far off what the New York Times does. 74 percent of its employees are women. Should there be a hiring freeze until the men catch up? 
  • The more you think about it, the more absurdly utopian the Kendi project turns out to be. That’s because its core assumption is that any demographic discrepancies between a profession or institution and its locale are entirely a function of oppression.
  • That’s how Kendi explains racial inequality in America, and specifically denies any alternative explanation.
  • So how is it that a white supremacist country has whites earning considerably less on average than Asian-Americans? How does Kendi explain the fact that the most successful minority group in America are Indian-Americans — with a median income nearly twice that of the national median?
  • Here’s a partial list of the national origins of US citizens whose median earnings are higher than that of white people in America: Indian, Chinese, Japanese, Pakistani, Iranian, Lebanese, Sri Lankan, Armenian, Hmong, Vietnamese.
  • But it is absurd to argue that racism is the sole reason for every racial difference in outcome in the extraordinarily diverse and constantly shifting racial demographics of New York City or the US
  • It’s true, of course, that historical injustices have deeply hurt African-Americans in particular in hobbling opportunity, which is why African-Americans who are descendants of slaves should be treated as an entirely separate case from all other racial categories. No other group has experienced anything like the toll of slavery, segregation and brutality that African-Americans have. This discrimination was enforced by the state and so the state has an obligation to make things right. 
  • You can argue that these groups are immigrants and self-selecting for those with higher IQs, education, motivation, and drive. It’s true. But notice that this argument cannot be deployed under the Kendi test: any inequality is a result of racism, remember?
  • In fact, to reduce all this complexity to a quick, crude check of race and sex to identify your fellow American is a kind of new racism itself.
  • It has taken off because we find it so easy to slip back into crude generalizations.
  • for all those reasons, attempting to categorize people in the crudest racial terms, and social engineering them into a just society where every institution looks like every other one, is such a nightmare waiting to happen. It’s a brutal, toxic, racist template being imposed on a dazzling varied and constantly shifting country.
  • this explicit reintroduction of crude racism under the guise of antiracism is already happening. How many institutions will it tear apart, and how much racial resentment will it foment, before it’s done? 
  • this cannot mean a return to the status quo ante. That would ignore the lessons of the 21st century — that neoconservatism’s desire to rule the world is a fantasy, and that zombie Reagonomics has been rendered irrelevant by its own success and unintended failures
  • What the right needs to do, quite simply, is to seize the mantle of cultural conservatism while moving sharply left on economics.
  • Here’s the gist of a platform I think could work. The GOP should drop the tax cut fixation, raise taxes on the wealthy, and experiment with UBI
  • It needs a workable healthcare policy which can insure everyone in the country, on Obamacare private sector lines. (Yes, get the fuck over Obamacare. It’s the most conservative way to achieve universal access to healthcare we have.
  • It has to promote an agenda of lower immigration as a boon to both successful racial integration and to raising working class wages.
  • It needs finally to acknowledge the reality of climate change and join the debate about how, rather than whether, to tackle it.
  • It has to figure out a China policy that is both protective of some US industries and firm on human rights.
  • It needs to protect religious freedom against the incursions of the cultural left.
  • And it needs to become a place where normie culture can live and thrive, where acknowledgment of America’s past failures doesn’t exclude pride in America’s great successes, and where the English language can still be plainly used.
  • No big need to change on judges (except finding qualified ones); and no reason either to lurch back to worrying about deficits in the current low-inflation environment.
  • I believe this right-of-center pragmatism has a great future. It was the core message behind the British Tories’ remarkable success in the 2019 election
  • The trouble, of course, is that GOP elites would have a hell of a time achieving this set of policies with its current membership. Damon Linker has a terrific piece about the problem of Republican voters most of whom “remain undaunted in their conviction that politics is primarily about the venting of grievances and the trolling of opponents. The dumber and angrier and more shameless, the better.”
  • I see no reason why someone else couldn’t shift it yet again — not back to pre-Trump but forward to a new fusion of nationalist realism, populist economics, and cultural conservatism. By cultural conservatism I don’t mean another round of the culture wars — but a defense of pride in one’s country, respect for tradition, and social stability. There is also, I suspect, a suppressed but real desire for the normality and calmness that Trump has eviscerated.
  • What I was trying to argue is that the roots of critical theory are fundamentally atheist, are very much concerned with this world alone, and have no place for mercy or redemption or the individual soul.
  • Christians who think they can simply adopt both are being somewhat naive. And yes, I feel the same way about “liberation theology” as well, however sympathetic the Pope now is.
  • It seems to me the logical outcome of a broad application of critical theory will be a wider revival of white supremacy. Where there’s no possibility of redemption, resistance becomes inevitable.
Javier E

Opinion | Richard Hanania's Racism Is Backed by Silicon Valley Billionaires - The New Y... - 0 views

www.nytimes.com/...nia-eugenics-billionaires.html

racism rich rationalization class structure

shared by Javier E on 13 Aug 23 - No Cached
  • [Hanania] expressed support for eugenics and the forced sterilization of “low IQ” people, who he argued were most often Black. He opposed “miscegenation” and “race-mixing.” And once, while arguing that Black people cannot govern themselves, he cited the neo-Nazi author of “The Turner Diaries,” the infamous novel that celebrates a future race war.
  • He still makes explicitly racist statements and arguments, now under his own name. “I don’t have much hope that we’ll solve crime in any meaningful way,” he wrote on the platform formerly known as Twitter earlier this year. “It would require a revolution in our culture or form of government. We need more policing, incarceration, and surveillance of black people. Blacks won’t appreciate it, whites don’t have the stomach for it.”
  • Responding to the killing of a homeless Black man on the New York City subway, Hanania wrote, “These people are animals, whether they’re harassing people in subways or walking around in suits.”
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  • According to Jonathan Katz, a freelance journalist, Hanania’s organization, the Center for the Study of Partisanship and Ideology, has received at least $700,000 in support through anonymous donations. He is also a visiting scholar at the Salem Center at the University of Texas at Austin — funded by Harlan Crow.
  • A whole coterie of Silicon Valley billionaires and millionaires have lent their time and attention to Hanania, as well as elevated his work. Marc Andreessen, a powerful venture capitalist, appeared on his podcast. David Sacks, a close associate of Elon Musk, wrote a glowing endorsement of Hanania’s forthcoming book. So did Peter Thiel, the billionaire supporter of right-wing causes and organizations. “D.E.I. will never d-i-e from words alone,” wrote Thiel. “Hanania shows we need the sticks and stones of government violence to exorcise the diversity demon.” Vivek Ramaswamy, the Republican presidential candidate, also praised the book as a “devastating kill shot to the intellectual foundations of identity politics in America.”
  • Look back to our history and the answer is straightforward. Just as in the 1920s (and before), the idea of race hierarchy works to naturalize the broad spectrum of inequalities, and capitalist inequality in particular.
  • why an otherwise obscure racist has the ear and support of some of the most powerful people in Silicon Valley? What purpose, to a billionaire venture capitalist, do Hanania’s ideas serve?
  • If some groups are simply meant to be at the bottom, then there are no questions to ask about their deprivation, isolation and poverty. There are no questions to ask about the society which produces that deprivation, isolation and poverty. And there is nothing to be done, because nothing can be done: Those people are just the way they are.
  • the idea of race hierarchy “creates the illusion of cross-class solidarity between these masters of infinite wealth and their propagandist and supporter class: ‘We are of the same special breed, you and I.’” Relations of domination between groups are reproduced as relations of domination between individuals.
  • This, in fact, has been the traditional role of supremacist ideologies in the United States — to occlude class relations and convert anxiety over survival into the jealous protection of status
  • worked in concrete ways to bound the two things, survival and status, together; to create the illusion that the security, even prosperity, of one group rests on the exclusion of another
Javier E

How the AI apocalypse gripped students at elite schools like Stanford - The Washington ... - 0 views

www.washingtonpost.com/...ai-apocalypse-college-students

AI threat stanford apocalypse concern crisis

shared by Javier E on 06 Jul 23 - No Cached
  • Edwards thought young people would be worried about immediate threats, like AI-powered surveillance, misinformation or autonomous weapons that target and kill without human intervention — problems he calls “ultraserious.” But he soon discovered that some students were more focused on a purely hypothetical risk: That AI could become as smart as humans and destroy mankind.
  • In these scenarios, AI isn’t necessarily sentient. Instead, it becomes fixated on a goal — even a mundane one, like making paper clips — and triggers human extinction to optimize its task.
  • To prevent this theoretical but cataclysmic outcome, mission-driven labs like DeepMind, OpenAI and Anthropic are racing to build a good kind of AI programmed not to lie, deceive or kill us.
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  • Meanwhile, donors such as Tesla CEO Elon Musk, disgraced FTX founder Sam Bankman-Fried, Skype founder Jaan Tallinn and ethereum co-founder Vitalik Buterin — as well as institutions like Open Philanthropy, a charitable organization started by billionaire Facebook co-founder Dustin Moskovitz — have worked to push doomsayers from the tech industry’s margins into the mainstream.
  • More recently, wealthy tech philanthropists have begun recruiting an army of elite college students to prioritize the fight against rogue AI over other threats
  • Other skeptics, like venture capitalist Marc Andreessen, are AI boosters who say that hyping such fears will impede the technology’s progress.
  • Critics call the AI safety movement unscientific. They say its claims about existential risk can sound closer to a religion than research
  • And while the sci-fi narrative resonates with public fears about runaway AI, critics say it obsesses over one kind of catastrophe to the exclusion of many others.
  • Open Philanthropy spokesperson Mike Levine said harms like algorithmic racism deserve a robust response. But he said those problems stem from the same root issue: AI systems not behaving as their programmers intended. The theoretical risks “were not garnering sufficient attention from others — in part because these issues were perceived as speculative,” Levine said in a statement. He compared the nonprofit’s AI focus to its work on pandemics, which also was regarded as theoretical until the coronavirus emerged.
  • Among the reputational hazards of the AI safety movement is its association with an array of controversial figures and ideas, like EA, which is also known for recruiting ambitious young people on elite college campuses.
  • The foundation began prioritizing existential risks around AI in 2016,
  • there was little status or money to be gained by focusing on risks. So the nonprofit set out to build a pipeline of young people who would filter into top companies and agitate for change from the insid
  • Colleges have been key to this growth strategy, serving as both a pathway to prestige and a recruiting ground for idealistic talent
  • The clubs train students in machine learning and help them find jobs in AI start-ups or one of the many nonprofit groups dedicated to AI safety.
  • Many of these newly minted student leaders view rogue AI as an urgent and neglected threat, potentially rivaling climate change in its ability to end human life. Many see advanced AI as the Manhattan Project of their generation
  • Despite the school’s ties to Silicon Valley, Mukobi said it lags behind nearby UC Berkeley, where younger faculty members research AI alignment, the term for embedding human ethics into AI systems.
  • Mukobi joined Stanford’s club for effective altruism, known as EA, a philosophical movement that advocates doing maximum good by calculating the expected value of charitable acts, like protecting the future from runaway AI. By 2022, AI capabilities were advancing all around him — wild developments that made those warnings seem prescient.
  • At Stanford, Open Philanthropy awarded Luby and Edwards more than $1.5 million in grants to launch the Stanford Existential Risk Initiative, which supports student research in the growing field known as “AI safety” or “AI alignment.
  • from the start EA was intertwined with tech subcultures interested in futurism and rationalist thought. Over time, global poverty slid down the cause list, while rogue AI climbed toward the top.
  • In the past year, EA has been beset by scandal, including the fall of Bankman-Fried, one of its largest donors
  • Another key figure, Oxford philosopher Nick Bostrom, whose 2014 bestseller “Superintelligence” is essential reading in EA circles, met public uproar when a decades-old diatribe about IQ surfaced in January.
  • Programming future AI systems to share human values could mean “an amazing world free from diseases, poverty, and suffering,” while failure could unleash “human extinction or our permanent disempowerment,” Mukobi wrote, offering free boba tea to anyone who attended the 30-minute intro.
  • Open Philanthropy’s new university fellowship offers a hefty direct deposit: undergraduate leaders receive as much as $80,000 a year, plus $14,500 for health insurance, and up to $100,000 a year to cover group expenses.
  • Student leaders have access to a glut of resources from donor-sponsored organizations, including an “AI Safety Fundamentals” curriculum developed by an OpenAI employee.
  • Interest in the topic is also growing among Stanford faculty members, Edwards said. He noted that a new postdoctoral fellow will lead a class on alignment next semester in Stanford’s storied computer science department.
  • Edwards discovered that shared online forums function like a form of peer review, with authors changing their original text in response to the comments
  • Mukobi feels energized about the growing consensus that these risks are worth exploring. He heard students talking about AI safety in the halls of Gates, the computer science building, in May after Geoffrey Hinton, another “godfather” of AI, quit Google to warn about AI. By the end of the year, Mukobi thinks the subject could be a dinner-table topic, just like climate change or the war in Ukraine.
  • Luby, Edwards’s teaching partner for the class on human extinction, also seems to find these arguments persuasive. He had already rearranged the order of his AI lesson plans to help students see the imminent risks from AI. No one needs to “drink the EA Kool-Aid” to have genuine concerns, he said.
  • Edwards, on the other hand, still sees things like climate change as a bigger threat than rogue AI. But ChatGPT and the rapid release of AI models has convinced him that there should be room to think about AI safety.
  • Interested students join reading groups where they get free copies of books like “The Precipice,” and may spend hours reading the latest alignment papers, posting career advice on the Effective Altruism forum, or adjusting their P(doom), a subjective estimate of the probability that advanced AI will end badly. The grants, travel, leadership roles for inexperienced graduates and sponsored co-working spaces build a close-knit community.
  • The course will not be taught by students or outside experts. Instead, he said, it “will be a regular Stanford class.”
Javier E

What Progressives Get Wrong About the Gilded Age - Bloomberg - 0 views

www.bloomberg.com/...get-wrong-about-the-gilded-age

gilded age history crisis policy inequality

shared by Javier E on 01 Mar 22 - No Cached
  • America’s plutocrats are transforming themselves into hereditary dynasties, thanks to a prolonged campaign against inheritance taxes (or “death taxes” as they have been ingeniously dubbed).
  • The research firm Cerulli estimates that almost half of the estimated $72.6 trillion that will be transferred to the next generation between 2020 and 2045 will come from the richest 1.5% of households. Welcome to the world of trillion-dollar trust fund babies.
  • The rise of such dynasties clashes with America’s fundamental belief in equal opportunity and upward mobility. It leads to social closure as the children of the privileged hoard positions at the top of society.
  • ...2 more annotations...
  • It produces economic distortions as high IQ types get jobs as “money butlers.” (Chuck Collins, the author of “The Wealth Hoarders,” estimates that at least 90,000 people are employed in what he calls the “wealth defense industry.”)
  • Today the educated are losing their faith in upward mobility.
Javier E

Elon Musk's Creepy Politics of Birthing - by Alan Elrod - 0 views

www.thebulwark.com/...ks-creepy-politics-of-birthing

culture natalism family right-wing musk

shared by Javier E on 14 Sep 24 - No Cached
  • Across today’s hard right, white procreation is being held up as a solution to both America’s demographic challenges and its political and cultural ones
  • This marks a drastic shift from the old conservative politics of family values, which emphasized principles of freedom and dignity
  • Musk believes that immigration will lead to civil war in Europe, recklessly posting about the inevitability of such violence during the far-right riots that erupted across the United Kingdom in August. It’s worth pointing out that these riots were fueled in part by anti-immigrant misinformation that many participants found through Musk’s own platform.
  • ...7 more annotations...
  • Musk and other right-wingers who bemoan a coming “population collapse” tend to oppose foreign immigration. Musk—once an immigrant himself, and possibly an illegal one, for a time—consistently emphasizes the ways in which immigrants weaken or threaten American society. He’s even trafficked in conspiracy theories, such as the story that President Joe Biden was secretly flying hundreds of thousands of immigrants into the country. Musk has publicly affirmed his belief in core aspects of Great Replacement Theory.
  • These positions have led Musk into obvious contradictions. Despite claiming the world is “basically empty of humans,” Musk has also posted, “America will fail if it tries to absorb the world.” Why would America “fail” if there’s nothing to absorb?
  • Instead, the new pronatalism of the hard right is exclusionary and authoritarian. Instead of being portrayed as equal partners with men in building stable families, women in this paradigm are understood as either mere tools for reproduction or targets of sexual violence who require men’s protection. Family is not a good in itself, in this picture: It receives its value instrumentally, as a method of achieving the deeper goals that underlie right-wing cultural politics.
  • All this makes clear that Musk’s interest in raising birth rates is about producing not more people per se but more of what he considers the right sort of people. It’s why he claims that “the culture of Italy, Japan, and France will disappear” if the women of those countries don’t have more babies. In today’s right-wing pronatalist picture, children, like women, are demographic tools.
  • Musk has become a leading voice of right-wing pronatalism in the United States. Malcolm and Simone Collins, the oddball couple described by the Guardian as “America’s premier pronatalists,” celebrate Musk as one of their most important allies in spreading their vision for a genetically selective, IQ-focused, eugenics-adjacent pronatalism. “What Elon stands for, largely, I wholly support. Our politics are very aligned,” Malcolm told a profiler just after interrupting himself to smack one of his children in the face.
  • The demographic anxieties that give rise to these sorts of concerns also shape right-wing pronatalist views of white women. On Wednesday, Dave Rubin implored Taylor Swift to rethink her endorsement of Harris, invoking the threat of sexual violence from immigrant men: “You are a young pretty girl, do you know what the gang members from Venezuela do to young pretty girls? It ain’t pretty!”
  • Attractive, white American women are not fellow subjects or citizens so much as sexual prizes that must be protected from the threat of violence by foreign men. Men like Musk might offer, seriously or not, to give them a child. Rubin might act as if he’s protecting them from sexual savages. The common thread is that the role of women in all of this is to be beautiful, to produce children, and to remain unsullied by foreigners. There’s nothing pro-family about any of that.
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