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What The History of Fossil Fuels Teaches Us About Renewable Energy - The Atlantic - 0 views

www.theatlantic.com/...415749 energy renewable policy economics history
shared by Javier E on 15 Nov 15 - No Cached
  • First, the resources. Pretty much all available energy on the earth comes from energy radiated by the sun.
  • The exceptions to the sunlight rule are: geothermal energy, which comes from the very hot core of the earth (often in the form of volcanoes); tidal energy, which is the result of water interacting with the gravity of the earth, moon, and sun; and nuclear energy
  • Some of these resources are renewable, but at the moment, the dominant suppliers of energy to human civilization (the fossil fuels) are not.
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  • Smil’s “prime movers,” which he defines as “energy converters able to produce kinetic (mechanical) energy into forms suitable for human use.” For most of the time that there have been humans on earth, the best prime movers have been people
  • while Smil agrees with pretty much everyone else that the next big energy transition is from nonrenewable to renewable resources, he is cautious about the timing. At one level, the change is plainly inevitable.
  • Things really kicked off with the invention of the steam engine in the 1700s—the first prime mover powered by fuels (100,000W in 1800; 3,000,000W in 1900). This was followed by the steam turbine (75,000W in 1890; 25,000,000W in 1914). The prime-mover revolution is rounded out by the internal-combustion engine in the later half of the 1800s and the gas turbine in the 1930s
  • Smil is concerned with the series of transitions that have occurred throughout human history, both in terms of resources and prime movers. These transitions are somewhat interrelated, but not completely. For example, you can run a steam turbine off of wood, coal, or nuclear power so a transition between those resources does not necessitate a change in prime movers. On the other hand, you can’t feed an internal-combustion engine with wind or wood. At the moment, all of our best prime movers rely heavily on fossil fuels.
  • how prime movers have increased in power over the course of history. Remember that orange lifted to a counter? If you expend that effort over a second, that's 1W (a watt) of work. Smil calculates that the average healthy human can sustain 60W–100W of work throughout a working day. At some point in prehistory, people started yoking domesticated animals (250W–800W depending on the breed). Then came sails, then a few thousand years later, waterwheels (2,000W–4,000W in medieval times) and then a thousand years after that, windmills (1,000W–10,0000W in 1900).
  • The barriers to total conversion—much like the problems that plague our energy infrastructure—are a funny mixture of policy, technology, infrastructure, and physics
  • Where he does differ is in his opinion about how quickly it can happen. Where Gore calls for a complete conversion to renewables in 10 years, Smil thinks the transition will take generations.
  • For example, the possibility that nuclear power might take up any of the load in the U.S. seems extremely low, given that no new plants have been built since the 1970s. That’s not a physics problem, that’s a policy problem.
  • As far as converting to wind and solar, Smil sees much bigger technological and infrastructural hurdles. A switch to renewables means a transition in terms of both resources and prime movers.
  • The character of renewable resources is fundamentally different from that of fossil fuels. Where fuels are highly dense stores of energy and relatively easy to reliably transport, the renewables are characterized by the highly fickle ebbs and flows of nature. Some days are sunny, others have clouds.
  • Energy density is sometimes used to discuss the capacity of volumes of batteries and fuel. Smil is interested instead in measuring energy per unit of the earth’s surface. He uses the figure as a means to try to compare the various means of producing energy and the demands for using it.
  • to measure the energy density of coal, you look at how much energy you get from burning coal and divide that by how much of the earth’s surface needs to be given over to coal production to get it.
  • Because the best way of mitigating the irregularity in how they generate power is to create interconnected grids, an energy regime based on wind and solar needs to lay a lot of power lines through a lot of jurisdictions and permitting regimes. Physics meets infrastructure, and policy. Renewables are simply more diffuse.
  • “Mass adoption of renewable energies would thus necessitate a fundamental reshaping of modern energy infrastructures,” Smil writes. We'd go from harvesting energy from concentrated sources and diffusing it outwards, to gathering energy from diffuse sources and concentrating it inwards towards relatively few centers. This is, fundamentally, a very different way of organizing how we use land.
  • This is not impossible, and in the long run it is probably inevitable. But we underestimate the effort required and changes that will be necessary at our peril.
  • The switch from wood to coal ushered in industrialization which completely upended social-structures and human relationships all over the world. The rise of oil transformed geo-politics, turning some countries into energy superpowers overnight. No one knows how deeply our society might be transformed by the transition to renewables. Or whether we'll be able to do it fast enough.
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Donald Trump and Why America is Hurtling Toward a Violent schism Unlike Anything Since ... - 0 views

www.theatlantic.com/...471924 politics crisis demagogue schism protest
shared by Javier E on 05 Mar 16 - No Cached
  • What will happen to American politics if, as now appears likely, the Republican Party nominates Donald Trump? Here’s one bet: It will get more violent.
  • The United States is headed toward a confrontation, the likes of which it has not seen since 1968, between leftist activists, who believe in physical disruption as a means of drawing attention to injustice, and a candidate eager to forcibly put down that disruption in order to make himself look tough.
  • The new culture of physical disruption on the activist left stems partly from disillusionment with Barack Obama.
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  • Trump’s supporters exhibit high levels of what political scientists call “authoritarianism.” Authoritarians are unusually fearful of disorder and favor simple, brutal methods of quashing it. As Amanda Taub has noted, “When many Americans perceived imminent physical threats, the population of authoritarians could seem to swell rapidly.” So by fanning popular fears of chaos, especially violent chaos, Trump wins yet more votes.
  • He does this, in part, by turning his treatment of the activists who seek to disrupt his events into a parable for how he would restore order in society at large.
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Japanese Mind: Understanding Contemporary Japanese Culture (Roger J. Davies and Osamu I... - 0 views

DIIGO_FILE_HOME/7ui9/27e0f1978b39d4041a3510efda2c0c8b Japan history culture language book notes values
shared by Javier E on 18 Dec 18 - No Cached
  • Japan, the need for strong emotional unity has also resulted in an inability to criticize others openly. As a consequence, the development of ambiguity can be viewed as a defining characteristic of the Japanese style of communication: Japanese conversation does not take the form of dialectic development. The style of conversation is almost always fixed from beginning to end depending on the human relationship. It is one-way, like a lecture, or an inconclusive argument going along parallel lines or making a circle round and round, and in the end still ending up mostly at the beginning. This style
  • To express oneself distinctly carries the assumption that one’s partner knows nothing, so clear expression can be considered impolite.
  • own customs. Japanese people, too, have their own opinions, but they tend to wait their turn to speak out. If they completely disagree with a speaker, they will usually listen with an air of acceptance at first, then disagree in a rather vague and roundabout way. This is considered the polite way to do things in Japan. On
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  • In Japan, however, if you go against someone and create a bad atmosphere, your relations may break off completely. People tend to react emotionally, and most are afraid of being excluded from the group.
  • For the Japanese, silence indicates deep thinking or consideration, but too much silence often makes non-Japanese uncomfortable. Whereas the Japanese consider silence as rather good and people generally feel sympathetic toward it, non-Japanese sometimes feel that it is an indication of indifference or apathy.
  • The concept of amae greatly affects all aspects of Japanese life because it is related to other characteristics of the Japanese way of thinking, such as enryo (restraint), giri (social obligation), tsumi (sin), haji (shame) (Doi, 1973, pp. 33–48).
  • In other words, in the inner circle, amae is at work and there is no enryo, in the middle zone enryo is present, and in the outer circle, which is the world of strangers, there is neither amae nor enryo.
  • they feel giri (obligation) when others, toward whom they have enryo (restraint), show kindness to them. However, they do not express their appreciation as much to people they are close to and with whom they can amaeru
  • Japanese have difficulty saying no, in contrast to Westerners, who are able to do so more easily. The reason for this is that Japanese relationships, which are based on amae, are unstable (Doi; cited in Sahashi, 1980, p. 79); that is, people hesitate to refuse others for fear of breaking this bond. Doi insists that Westerners can refuse easily because amae is not at work in their relationships
  • Hirayama and Takashina (1994, pp. 22–23) state, for example, that the Japanese sense of beauty is based on a concept known as mono no aware, a kind of aesthetic value that comes from feelings, while in Western art, people try to construct something of beauty with a logic of what is beautiful. In contrast, Japanese art focuses not on what is logically considered beautiful, but on what people feel is beautiful. The Japanese aesthetic is very subjective, and there are no absolute criteria as to what this should be.
  • Aware is thus connected to feelings of regret for things losing their beauty, and paradoxically finding beauty in their opposite. Moreover, anything can ultimately be appreciated as beautiful in Japan, and what is beautiful depends upon people’s subjective point of view.
  • ma is an empty space full of meaning, which is fundamental to the Japanese arts and is present in many fields, including painting, architecture, music, and literature.
  • The Japanese have long treated silence as a kind of virtue similar to “truthfulness.” The words haragei and ishin denshin symbolize Japanese attitudes toward human interactions in this regard. The former means implicit mutual understanding; the latter suggests that people can communicate with each other through telepathy. In short, what is important and what is true in Japan will often exist in silence, not in verbal expression.
  • uchi-soto, or inner and outer duality. Lebra (1987, p. 345) provides an explanation: [The Japanese] believe that the truth lies only in the inner realm as symbolically located in the heart or belly. Components of the outer self, such as face, mouth, spoken words, are in contrast, associated with cognitive and moral falsity. Truthfulness, sincerity, straightforwardness, or reliability are allied to reticence. Thus a man of few words is trusted more than a man of many words.
  • Zen training is designed to teach that truth cannot be described verbally, but can exist only in silence. Traditional Japanese arts and the spirit of dō (the “way” or “path”) reflect this characteristic silence.
  • Otoko-masari means a woman who is superior to men physically, spiritually, and intellectually. However, despite this literal meaning of “a woman who exceeds men,” it often sounds negative in Japanese because it carries a connotation of lacking femininity, and such women are usually disliked.
  • Zen emphasizes that all human beings originally possess the Buddha-nature within themselves and need only the actual experience of it to achieve enlightenment (satori). This is a state that is seen as a liberation from man’s intellectual nature, from the burden of fixed ideas and feelings about reality: “Zen always aims at grasping the central fact of life, which can never be brought to the dissecting table of the intellect” (Suzuki, 1964,
  • For the Zen master, the best way to express one’s deepest experiences is by the use of paradoxes that transcend opposites (e.g., “Where there is nothing, there is all” or “To die the great death is to gain the great life”). These sayings illustrate two irreducible Zen dilemmas—the inexpressibility of truth in words, and that “opposites are relational and so fundamentally harmonious” (Watts, 1957, p. 175).
  • In all forms of activity, Zen emphasizes the importance of acting naturally, gracefully, and spontaneously in whatever task one is performing, an attitude that has greatly influenced all forms of cultural expression in Japan.
  • All practice takes place in an atmosphere of quietude, obedience, and respect, mirroring the absolute obedience and respect of the master-student relationship.
  • Common expressions in Japanese reflect these steps: kata ni hairu (follow the form), kata ni jukutatsu suru (perfect the form), and kata kara nukeru (go beyond the form).
  • moves must be repeated thousands of times and perfected before new techniques may be learned. The purpose of such discipline is “not only to learn new skills but also to build good character and a sense of harmony in the disciple” (Niki et al., 1993, p.
  • Japanese mothers, who “apparently do not make explicit demands on their children and do not enforce rules when children resist. Yet, diverse accounts suggest that Japanese children strongly internalize parental, group, and institutional values”
  • Sen no Rikyu transformed the tea ceremony in the sixteenth century with an aesthetic principle known as wabi, or the contrast of refinement, simplicity, and rusticity. He advocated the use of plain, everyday Japanese utensils rather than those imported from China in the tea ceremony. Proportions and sizes were carefully chosen to harmonize perfectly with the small tearooms. Not only the utensils but the styles of the buildings and tea gardens, the order and etiquette of the ceremony were designed to be in accord with an atmosphere in which the goal was to perfect one’s existence without self-indulgence. Thus, the ideas of simplicity, perfection, discipline, and harmony with nature, which are central to the Zen way of life, are also reflected in sadō.
  • Reischauer (1988, p. 200) concurs: The Japanese have always seemed to lean more toward intuition than reason, to subtlety and sensitivity in expression rather than to clarity of analysis, to pragmatism rather than to theory, and to organizational skills rather than to great intellectual concepts. They have never set much store by clarity of verbal analysis and originality of thought. They put great trust in nonverbal understanding and look on oral or written skills and on sharp and clever reasoning as essentially shallow and possibly misleading. They value in their literature not clear analysis, but artistic suggestiveness and emotional feeling. The French ideal of simplicity and absolute clarity in writing leaves them unsatisfied. They prefer complexity and indirection as coming closer to the truth.
  • Gambaru is a frequently used word in Japan, with the meaning of doing one’s best and hanging on.
  • a discussion on the subject, scholars, journalists, and graduate students from other countries who know the Japanese and Japanese culture well provided expressions that are close to gambaru in their mother tongues, such as a ushalten, beharren, and beharrung in German; tiens bon in French; a guante in Spanish; and chā yo in Chinese.
  • Both Chinese and Korean have the characters that make up gambaru, but they do not have expressions that possess the same nuances. This suggests that gambaru is an expression that is unique to Japan and expresses certain qualities of the Japanese character.
  • There are some expressions that are often used in America but seldom in Japan, such as “take it easy.” Americans say to a person who is busy working, “take it easy” or “don’t work too hard”; in contrast, the Japanese say “gambatte ” (or work hard) as a sign of encouragement. Americans, of course, also think that it necessary to be diligent, but as the proverb says, “all work and no play makes Jack a dull boy,” suggesting that working too hard is not good for you.
  • giri involves caring for others from whom one has received a debt of gratitude and a determination to realize their happiness, sometimes even by self-sacrificing. (Gillespie & Sugiura, 1996, p. 150)
  • Giri can perhaps best be understood as a constellation of related meanings, the most important of which are as follows: (1) moral principles or duty, (2) rules one has to obey in social relationships, and (3) behavior one is obliged to follow or that must be done against one’s will (Matsumura, 1988, p.
  • the cost of ochūgen and oseibo gifts is almost equivalent to the cost of justice in the USA, meaning that the cost of keeping harmony in human relations and that of mediating legal disputes is almost the same.
  • A Japanese dictionary (cited in Matsumoto, 1988, p. 20) describes haragei as follows: (1) the verbal or physical action one employs to influence others by the potency of rich experience and boldness, and (2) the act of dealing with people or situations through ritual formalities and accumulated experience. In other words, haragei is a way of exchanging feelings and thoughts in an implicit way among the Japanese.
  • Honne and tatemae are another related set of concepts that are linked to haragei. “These terms are often used as contrasting yet complementary parts of a whole, honne being related to the private, true self, and tatemae typifying the public persona and behavior. Honne then has to do with real intentions and sincere feelings, while tatemae conveys the face the world sees” (Matsumoto, 1988, p. 18). People in Japan are implicitly taught from a young age how to use honne and tatemae properly, and these concepts are important in maintaining face and not hurting the feelings of others; therefore, what a speaker says is not always what he or she really means. intentions and sincere feelings, while tatemae conveys the face the world sees” (Matsumoto, 1988, p. 18). People in Japan are implicitly taught from a young age how to use honne and tatemae properly,
  • those who cannot use these concepts effectively are not considered to be good communicators, because they may hurt others or make a conversation unpleasant by revealing honne at the wrong moment.
  • In high-context cultures most of the information lies either in the setting or people who are part of the interaction. Very little information is actually contained in a verbal message. In low-context cultures, however, the verbal message contains most of the information and very little is embedded in the context or the participants. (Samovar & Porter, 1995,
  • Personal space in Japanese human relationships can be symbolized by two words that describe both physical and psychological distance between individuals: hedataru and najimu. Hedataru means “to separate one thing from another, to set them apart,” and it is also used in human relationships with such nuances as “to estrange, alienate, come between, or cause a rupture between friends.” A relationship between two persons without hedatari means they are close. On the other hand, najimu means “to become attached to, become familiar with, or used to.” For instance, if one says that students “najimu ” their teacher, it means that they become attached to and have close feelings for the teacher.
  • Relationships are established through hedataru and then deepened by najimu, and in this process, three stages are considered important: maintaining hedatari (the noun form of the verb hedataru), moving through hedatari, and deepening friendship by najimu.
  • Underlying these movements are the Japanese values of restraint and self-control. In Japan, relationships are not built by insisting strongly on one’s own point of view but require time, a reserved attitude, and patience.
  • In the seventh century, Prince Shotoku, who was a nephew of Emperor Suiko, occupied the regency and discovered a way of permitting Buddhism and the emperor system to coexist, along with another belief system adopted from China, Confucianism. He stated that “Shinto is the trunk, Buddhism is the branches, and Confucianism is the leaves” (Sakaiya, 1991, p. 140). By following this approach, the Japanese were able to accept these new religions and philosophies, and the cultural values and advanced techniques that came with them, in such a way that they were able to reconcile their theoretical contradictions.
  • Iitoko-dori, then, refers specifically to this process of accepting convenient parts of different, and sometimes contradictory, religious value systems, and this practice has long been widespread in Japan. In modern times, Sakaiya (ibid., p. 144) notes that the number of Japanese people who do not admit to following some form of iitoko-dori is only about 0.5 percent of the population.
  • However, the process of iitoko-dori, which has given rise to relative rather than absolute ethical value systems, has also resulted in serious negative consequences. For example, many Japanese students will not oppose bullies and stop them from hurting weaker students.
  • In other words, in Japan, even if people know that something is wrong, it is sometimes difficult for them to defend their principles, because rather than being absolute, these principles are relative and are easily modified, depending on the situation and the demands of the larger group to which people belong.
  • The characteristics most often associated with the traditional Japanese arts are keishikika (formalization), kanzen shugi (the beauty of complete perfection), seishin shūyō (mental discipline), and tōitsu (integration and rapport with the skill). The steps that are followed are as follows: The establishment and formalization of the pattern or form (kata): every action becomes rule-bound (keishikika) The constant repetition of the pattern or form (hampuku) Mastering the pattern or form, as well as the classification of ability en route to mastery, resulting in licensing and grades (kyū and dan) Perfecting the pattern or form (kanzen shugi): the beauty of perfection Going beyond the pattern or form, becoming one with it (tōitsu)
  • It is also interesting to note the differences in this concept of “good-child identity” between Japan and America. As far as expectations for children’s mental development are concerned, Japanese mothers tend to place emphasis on manners, while with American mothers the stress is on linguistic self-expression.
  • In other words, the ideal of the “good child” in Japan is that he or she should not be self-assertive in terms of rules for living together in society, while American “good children” should have their own opinions and be able to stand by themselves.
  • In other words, Japanese mothers tend to refer to people’s feelings, or even to those of inanimate objects, to modify their child’s behavior, and this establishes the basis for making judgments for the child: Children who are taught that the reason for poor behavior has something to do with other people’s feelings tend to place their basis for judgments, or for their behavior, on the possibility of hurting others.
  • As a result, there is a constant emphasis on other people’s feelings in Japan, and parents try to teach their children from a very early age to be sensitive to this information. In Japan, people are expected to consider others first and foremost, and this is a prerequisite for proper behavior in society. It
  • A senior or an elder is called a sempai; one who is younger or subordinate is a kōhai. This sempai-kōhai dichotomy exists in virtually all Japanese corporate, educational, and governmental organizations.
  • The Japanese language has one of the most complicated honorific (keigo) systems in the world. There are basically three types of keigo: teineigo (polite speech), sonkeigo (honorific speech), and kenjōgo (humble speech). Teineigo is used in both
  • Although keigo is used to address superiors or those whom one deeply respects, it is also widely employed in talking to people one does not know well, or who are simply older than oneself. Moreover, it is common for company employees to use keigo in addressing their bosses, whether or not they feel any respect for the other on a personal level. As
  • Recently, it has been said that the younger generation cannot use keigo properly. In fact, children do not use it in addressing their parents at home, nor do students in addressing their teachers in modern Japan. Furthermore, humble forms seem to be disappearing in colloquial language and can be found today only in formal speeches, greetings, and letters.
  • Dictionaries usually suggest kenkyo as the equivalent of modesty. One Japanese dictionary states that kenkyo means sunao to hikaeme. Hikaeme gives the impression of being reserved, and sunao has a variety of meanings, including “gentle, mild, meek, obedient, submissive, docile, compliant, yielding,” and so on. Many of these adjectives in English connote a weak character, but in Japanese sunao is always seen as a compliment. Teachers often describe good students as sunaona iiko. This means that they are quiet, listen to what the teacher says, and ask no questions in class.
  • The Japanese ideal of the perfect human being is illustrated in these folktales, and this is generally a person who has a very strong will.
  • Dentsu Institute reported that only 8 percent of Japanese people surveyed said that they would maintain their own opinion even if it meant falling out with others, which was the lowest percentage in all Asian countries (“Dour and dark outlook,” 2001, p. 19).
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Tech Billionaires Want to Destroy the Universe - The Atlantic - 0 views

www.theatlantic.com/...503963 artificial simulation gnostic history
shared by Javier E on 14 Oct 16 - No Cached
  • “Many people in Silicon Valley have become obsessed with the simulation hypothesis, the argument that what we experience as reality is in fact fabricated in a computer; two tech billionaires have gone so far as to secretly engage scientists to work on breaking us out of the simulation.”
  • Ignore for a moment any objections you might have to the simulation hypothesis, and everything impractical about the idea that we could somehow break out of reality, and think about what these people are trying to do.
  • The two billionaires (Elon Musk is a prime suspect) are convinced that they’ll emerge out of this drab illusion into a more shining reality, lit by a brighter and more beautiful star. But for the rest of us the experience would be very different—you lose your home, you lose your family, you lose your life and your body and everything around you
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  • Every summer we watch dozens of villains plotting to blow up the entire universe, but the motivations are always hazy. Why, exactly, does the baddie want to destroy everything again? Now we know.
  • It’s not just Elon Musk, who stated that ‘there’s a one in a billion chance we’re living in base reality,’ who believes this—in an extraordinary piece of hedge-betting, the Bank of America has judiciously announced that the probability that waking life is just an illusion is, oh, about fifty-fifty
  • Tech products no longer feel like something offered to the public, but something imposed: The great visionary looks at the way everyone is doing something, and decides, single-handedly, to change it.
  • once social reality is the exclusive property of a few geegaw-tinkerers, why shouldn’t physical reality be next? With Google’s Calico seeking hedge-fund investment for human immortality and the Transformative Technology Lab hoping to externalize human consciousness, the tech industry is moving into territory once cordoned off for the occult. Why shouldn’t the fate of the entire cosmos be in the hands of programmers hiding from the California sun, to keep or destroy as they wish?
  • Unsurprisingly, nobody bothered to ask us whether we want the end of the world or not; they’re just setting about trying to do it. Silicon Valley works by solving problems that hadn’t heretofore existed; its culture is pathologically fixated on the notion of ‘disruption.’
  • Its real antecedents are the Gnostics, an early Christian sect who believed that the physical universe was the creation of the demiurge, Samael or Ialdaboath, sometimes figured as a snake with the head of a lion, a blind and stupid god who creates his false world in imperfect imitation of the real Creator. This world is a distorted mirror, an image; in other words, a kind of software.
  • Kabbalist mysticists, Descartes with his deceiving demon, and Zhuangzi in his butterfly dream have all questioned the reality of their sense-experiences, but this isn’t a private, solipsistic hallucination; in the simulation hypothesis, reality is a prison for all of us
  • there’s always been the lingering suspicion that our reality is somehow unreal—it’s just that what we once thought about in terms of dreams and magic, cosmic minds or whispering devils, is now expressed through boring old computers, that piece of clunky hardware that waits predatory on your desk every morning to code the finest details of your life.
  • The Gnostics were often accused by other early Christians of Satanism, and they might have had a point: Many identified the jealous, petty, prurient God of the Old Testament with the Demiurge, while sects such as the Ophites revered the serpent in the Garden of Eden as the first to offer knowledge to humanity, freeing them from their first cage
  • In his book, Baudrillard also talks about virtual realities and deceptive images, but his point isn’t that they have clouded our perception of the reality beyond. The present system of social images is so vast and all-encompassing that it’s produced a total reality for itself; it only lies when it has us thinking that there’s something else behind the façade. Baudrillard, always something of an overgrown child, loved to refer to Disneyland: As he pointed out, it’s in no way a fake—when you leave its gates, you return to an America that’s just one giant Disneyland, a copy without an original, from coast to coast
  • ‘The simulacrum is never that which conceals the truth—it is the truth which conceals that there is none.
  • Digital and cinematic media actively construct our experience of reality. The world of film stars and theme parks, social media and supermarket shelves designed to look like something out of an old-time grocery—this is the one we live in. Our Silicon Valley Satanists have made a very questionable assumption: What if there’s nowhere to break out into?
  • the virtual is also real. Why is a universe composed of software necessarily any less real than one composed of matter? Computer simulation is of course only a metaphor, a new-ish way of describing what was once expressed in oneiric or theological terms. They can’t really mean that our universe was built in something similar to the machine you’re using to read these words right now;
  • simulation is a process independent of whatever divine or technological apparatus is used to achieve it. The real argument is that, by some unknown mechanism, what we see is only a function of what really exists. But we’ve known since Kant that our sense-perception can never give us a full account of the material world; all this can be said of any conceivable reality
  • Outside the simulation hypothesis there are scientists who propose that our universe is a single black hole, with what we perceive as matter being a hologram emerging from a two-dimensional ring of information along its event horizon; there are mathematical Platonists who, following Max Tegmark, consider the world to be a set of abstract mathematical objects, of which physical objects are a crude epiphenomenon. If matter doesn’t ‘really’ exist, there’s no need for anything to be rooted anywhere; we might live suspended in a looping chain of simulations and appearances that coils back on itself and never has to touch the ground
  • Elon Musk and his co-religionists aren’t actually blinded by artifice; they’re fixated on a strange and outdated notion that somewhere, there has to be a concrete reality—they’ve just decided that it’s not this one
  • What’s far more worrying is the fact that the people who want to destroy the only world we really have are also the people increasingly in charge of it.
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How to strengthen your immunity during the coronavirus pandemic: Exercise, meditation, ... - 0 views

www.cnn.com/...index.html
shared by nrashkind on 29 Mar 20 - No Cached
  • As the coronavirus situation intensifies, you might be wondering: How can I keep myself healthy?
  • Engaging in regular physical activity is a great way to help manage stress and strengthen your immune system. In fact, research shows that "fit individuals" -- defined as those who partake in regular physical activity -- have a lower incidence of infection compared to inactive and sedentary individuals. What's more, being physically active may help reduce the risk of chronic diseases that could further weaken your immune system, including cardiovascular disease, diabetes and obesity.
  • She also recommends looped bands to go around the calves or thighs, which strengthen the glutes and can help prevent knee and back injuries.
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  • For at-home fitness essentials, Browning recommends getting a set of yellow, green and red resistance bands (the colors correspond with varying levels of resistance). "These can be used for back, bicep, triceps, shoulders and leg work," Browning said.
  • "Life is messy, and although meditation isn't a cure all it can help us to remember to breathe and that we'll never be able to clean it all up," Gluck said.
  • While that program has a subscription-based app, you can also find free workouts on Alexia Clark's Instagram and IGTV.
  • If you haven't tried mediation, now might be a good time to start. A recent review involving 20 randomized, controlled trials including more than 1,600 people suggested that meditation may help keep our immune system functioning optimally.
  • And don't forget about the joy of dancing
  • Research dating back over 25 years has revealed that psychological stress increases susceptibility to illness (PDF).
  • To calm our anxiety during this stressful time, first acknowledge that it is okay to feel stressed, anxious and afraid. "It is okay to feel panicked ... look for ways to ground yourself in a safe and healthy way that does not cause harm to others," Forti said.
  • "Holding on to rigid patterns of thinking exacerbates stress and anxiety," Forti said. "Flexibility is required during this time of uncertainty and rapid change."
  • In my home, that means working with several interruptions, and allowing my girls to have some access to TikTok on my iPhone, along with some extra cookies.
  • Lastly, get your z's. Not doing so can negatively affect your immune system, according to the National Sleep Foundation.
  • According to the NSF, taking two naps that are no longer than 30 minutes each — one in the morning and one in the afternoon — has been shown to help decrease stress and offset the negative effects that sleep deprivation has on the immune system. If that's not realistic, a 20-minute catnap during a lunch break or before dinner can help too
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Exercise 11 Minutes a Day for a Longer Life - The New York Times - 0 views

www.nytimes.com/...xercise-sitting-longevity.html pandemic culture health
shared by aleija on 03 Dec 20 - No Cached
  • The sweet spot for physical activity and longevity seemed to arrive at about 35 minutes a day of brisk walking or other moderate activities.
  • Walking for at least 11 minutes a day could lessen the undesirable health consequences of sitting for hours and hours, according to a helpful new study of the ways in which both inactivity and exercise influence how long we live. The study, which relied on objective data from tens of thousands of people about how they spent their days, found that those who were the most sedentary faced a high risk of dying young, but if people got up and moved, they slashed that threat substantially, even if they did not move much.
  • Recent surveys of people’s behavior since the start of the pandemic indicate that a majority of us are exercising less and sitting more than we were a year ago.
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  • Not surprisingly, there could be long-term health consequences from this physical quietude.
  • If you sit for eight hours at work, for instance, then stroll for half an hour in the evening — meaning you comply with the standard exercise recommendation of about 30 minutes of exercise most days — is that enough movement to undo most of the health risks of too much sitting?
  • The scientists wound up gathering results from nine recent studies in which almost 50,000 men and women wore accelerometers. These studies’ volunteers were middle-aged or older and lived in Europe or the United States.
  • Dividing people into thirds, based on how much they moved and sat, the researchers found, to no one’s surprise, that being extremely sedentary was hazardous, with people in the top third for sitting and bottom third for activity having about 260 percent more likelihood of premature death than the men and women who moved the most and sat the least. (The researchers controlled for smoking, body mass and other factors that might have influenced the results.)
  • Of course, this study was observational and does not prove that exercise caused people to live longer, only that physical activity, sitting and mortality were linked.
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Opinion | I've Seen a Future Without Cars, and It's Amazing - The New York Times - 0 views

www.nytimes.com/...ban-cars-manhattan-cities.html car transportation urbanism urban nyc future
shared by Javier E on 09 Jul 20 - No Cached
  • Rather than stumble back into car dependency, cities can begin to undo their worst mistake: giving up so much of their land to the automobile.
  • There is little evidence that public transit is responsible for the spread of the coronavirus in New York or elsewhere; some cities with heavily used transit systems, including Hong Kong, were able to avoid terrible tolls from the virus.
  • rian paths for people to avoid intense overcrowding — transit might be no less safe than cars, in terms of the risk of the spread of disease. In all other measures of safety, transit is far safer than cars.
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  • Chakrabarti is among a group of urbanists who’ve been calling attention to a less-discussed problem with cars. Automobiles are not just dangerous and bad for the environment, they are also profoundly wasteful of the land around us: Cars take up way too much physical space to transport too few people. It’s geometry.
  • In most American cities, wherever you look, you will see a landscape constructed primarily for the movement and storage of automobiles, not the enjoyment of people: endless wide boulevards and freeways for cars to move swiftly; each road lined with parking spaces for cars at rest; retail establishments ringed with spots for cars; houses built around garages for cars; and a gas station, for cars to feed, on every other corner.
  • In the most car-dependent cities, the amount of space devoted to automobiles reaches truly ridiculous levels. In Los Angeles, for instance, land for parking exceeds the entire land area of Manhattan, enough space to house almost a million more people at Los Angeles’s prevailing density.
  • in the most populated cities, physical space is just about the most precious resource there is. The land value of Manhattan alone is estimated to top $1.7 trillion. Why are we giving so much of it to cars?
  • Without cars, Manhattan’s streets could give priority to more equitable and accessible ways of getting around, including an extensive system of bike “superhighways” and bus rapid transit — a bus system with dedicated lanes in the roadway, creating a service that approaches the capacity, speed and efficiency of the subway, at a fraction of the cost.
  • The amount of space devoted to cars in Manhattan is not just wasteful, but, in a deeper sense, unfair to the millions of New Yorkers who have no need for cars.
  • More than half of the city’s households do not own a car, and of those who do, most do not use them for commuting. Of the 1.6 million commuters who come into Manhattan every weekday (or, who did, before the virus), more than 80 percent make the trip via public transit, mostly trains and buses. Only around 12 percent of daily commuters get to the island by car.
  • New York’s drivers are essentially being given enormous tracts of land for their own pleasure and convenience. To add the overall misery of the situation, though, even the drivers are not especially happy about the whole deal, because despite all the roadway they’ve been given, they’re still stuck in gridlock.
  • cars are not just greedy for physical space, they’re insatiable. There is even a term for the phenomenon: “induced demand,” which holds that the more land you give to cars, the more attractive driving becomes, leading to more traffic, leading to more roads — an unwinnable cycle that ends with every inch of our cities paved under parking lot.
  • Even if you’re a committed daily driver, “it’s in your best interest for walking, biking and public transit to be as attractive as possible for everyone else — because that means you’re going to be able to drive easier.”
  • PAU’s plan bears this out. Banning private cars on Manhattan would reduce traffic by as much as 20 percent on routes that start and end within New York’s other boroughs — that is, in places where cars would still be allowed
  • Under PAU’s plan, road traffic in a car-free Manhattan would fall by about 60 percent. The absence of cars would allow pedestrians, buses and bikes to race across New York at unheard-of speeds. Today, a bus trip from uptown to downtown — for instance, from Harlem to City Hall — takes an hour and 48 minutes. With the sort of rapid bus system PAU imagines, and without cars in the way, the same trek would take 35 minutes.
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America's Enduring Caste System - The New York Times - 0 views

www.nytimes.com/...isabel-wilkerson-caste.html caste us class inequality white privilege racial hierarchy system
shared by Javier E on 09 Jul 20 - No Cached
  • We in this country are like homeowners who inherited a house on a piece of land that is beautiful on the outside but whose soil is unstable loam and rock, heaving and contracting over generations, cracks patched but the deeper ruptures waved away for decades, centuries even.
  • Not one of us was here when this house was built. Our immediate ancestors may have had nothing to do with it, but here we are, the current occupants of a property with stress cracks and bowed walls and fissures in the foundation. We are the heirs to whatever is right or wrong with it. We did not erect the uneven pillars or joists, but they are ours to deal with now.
  • And any further deterioration is, in fact, on our hands.
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  • Many people may rightly say: “I had nothing to do with how this all started. I have nothing to do with the sins of the past. My ancestors never attacked Indigenous people, never owned slaves.” And yes
  • Live with it long enough, and the unthinkable becomes normal. Exposed over the generations, we learn to believe that the incomprehensible is the way that life is supposed to be.
  • Like other old houses, America has an unseen skeleton: its caste system, which is as central to its operation as are the studs and joists that we cannot see in the physical buildings we call home.
  • Caste is the infrastructure of our divisions. It is the architecture of human hierarchy, the subconscious code of instructions for maintaining, in our case, a 400-year-old social order.
  • Throughout human history, three caste systems have stood out. The lingering, millenniums-long caste system of India. The tragically accelerated, chilling and officially vanquished caste system of Nazi Germany. And the shape-shifting, unspoken, race-based caste pyramid in the United States. Each version relied on stigmatizing those deemed inferior to justify the dehumanization necessary to keep the lowest-ranked people at the bottom and to rationalize the protocols of enforcement.
  • Race does the heavy lifting for a caste system that demands a means of human division. If we have been trained to see humans in the language of race, then caste is the underlying grammar that we encode as children
  • We may mention “race,” referring to people as Black or white or Latino or Asian or Indigenous, when what lies beneath each label is centuries of history and assigning of assumptions and values to physical features in a structure of human hierarchy.
  • What people look like, or rather, the race they have been assigned or are perceived to belong to, is the visible cue to their caste. It is the historic flashcard to the public of how they are to be treated, where they are expected to live
  • in recent decades, we have learned from the human genome that all human beings are 99.9 percent the same. “Race is a social concept, not a scientific one,” said J. Craig Venter, the genomics expert who ran Celera Genomics when the initial sequencing was completed in 2000. “We all evolved in the last 100,000 years from the small number of tribes that migrated out of Africa and colonized the world.
  • Which means that an entire racial caste system, the catalyst of hatreds and civil war, was built on what the anthropologist Ashley Montagu called “an arbitrary and superficial selection of traits,” derived from a tiny fraction of the tens of thousands of genes that make up a human being
  • “The idea of race,” Montagu wrote, “was, in fact, the deliberate creation of an exploiting class seeking to maintain and defend its privileges against what was profitably regarded as an inferior social caste.”
  • Caste is the bones, race the skin. Race is what we can see, the physical traits that have been given arbitrary meaning and become shorthand for who a person is. Caste is the powerful infrastructure that holds each group in its place.
  • Caste is rigid and deep; race is fluid and superficial, subject to periodic redefinition to meet the needs of the dominant caste in what is now the United States
  • While the requirements to qualify as white have changed over the centuries, the fact of a dominant caste has remained constant from its inception — whoever fit the definition of white, at whatever point in history, was granted the legal rights and privileges of the dominant caste.
  • Thus we are all born into a silent war game, centuries old, enlisted in teams not of our own choosing. The side to which we are assigned in the American system of categorizing people is proclaimed by the team uniform that each caste wears, signaling our presumed worth and potential.
  • he said to himself, “Yes, I am an untouchable, and every Negro in the United States of America is an untouchable.” In that moment, he realized that the Land of the Free had imposed a caste system not unlike the caste system of India and that he had lived under that system all his life.
  • One afternoon, King and his wife journeyed to the southern tip of the country, to the city then known as Trivandrum in the state of Kerala, and visited with high school students whose families had been untouchables. The principal made the introduction.“Young people,” he said, “I would like to present to you a fellow untouchable from the United States of America.”
  • Social scientists often define racism as the combination of racial bias and systemic power, seeing racism, like sexism, as primarily the action of people or systems with personal or group power over another person or group with less power
  • over time, racism has often been reduced to a feeling, a character flaw, conflated with prejudice, connected to whether one is a good person or not. It has come to mean overt and declared hatred of a person or group because of the race ascribed to them, a perspective few would ever own up to
  • Who is racist in a society where someone can refuse to rent to people of color, arrest brown immigrants en masse or display a Confederate flag but not be “certified” as a racist unless he or she confesses to it or is caught using derogatory signage or slurs?
  • With no universally agreed-upon definition, we might see racism as a continuum rather than an absolute. We might release ourselves of the purity test of whether someone is or is not racist and exchange that mind-set for one that sees people as existing on a scale based on the toxins they have absorbed from the polluted and inescapable air of social instruction we receive from childhood.
  • Caste is the granting or withholding of respect, status, honor, attention, privileges, resources, benefit of the doubt and human kindness to someone on the basis of their perceived rank or standing in the hierarchy.
  • Caste is insidious and therefore powerful because it is not hatred; it is not necessarily personal. It is the worn grooves of comforting routines and unthinking expectations, patterns of a social order that have been in place for so long that it looks like the natural order of things.
  • Any action or institution that mocks, harms, assumes or attaches inferiority or stereotype on the basis of the social construct of race can be considered racism
  • Because caste and race are interwoven in America, it can be hard to separate the two
  • Any action or structure that seeks to limit, hold back or put someone in a defined ranking, seeks to keep someone in their place by elevating or denigrating that person on the basis of their perceived category, can be seen as casteism.
  • Casteism is the investment in keeping the hierarchy as it is in order to maintain your own ranking, advantage or privilege or to elevate yourself above others or keep others beneath you
  • What race and its precursor, racism, do extraordinarily well is to confuse and distract from the underlying structural and more powerful Sith lord of caste. Like the cast on a broken arm, like the cast in a play, a caste system holds everyone in a fixed place.
  • For this reason, many people — including those we might see as good and kind people — could be casteist, meaning invested in keeping the hierarchy as it is or content to do nothing to change it, but not racist in the classical sense
  • Actual racists, actual haters, would by definition be casteist, as their hatred demands that those they perceive as beneath them know and keep their place in the hierarchy.
  • Caste, along with its faithful servant race, is an X-factor in most any American equation, and any answer one might ever come up with to address our current challenges is flawed without it.
  • Race and caste are not the cause of and do not account for every poor outcome or unpleasant encounter. But caste becomes a factor, to whatever infinitesimal degree, in interactions and decisions across gender, ethnicity, race, immigrant status, sexual orientation, age or religion that have consequences in our everyday lives
  • The younger country, the United States, would become the most powerful democracy on Earth. The older country, India, would become the largest.
  • as if operating from the same instruction manual translated to fit their distinctive cultures, both countries adopted similar methods of maintaining rigid lines of demarcation and protocols.
  • The American system was founded as a primarily two-tiered hierarchy with its contours defined by the uppermost group, those identified as white, and by the subordinated group, those identified as Black, with immigrants from outside Europe forming blurred middle castes that sought to adjust themselves within a bipolar structure, and Native Americans largely exiled outside it.
  • The Indian caste system, by contrast, is an elaborate fretwork of thousands of subcastes, or jatis, correlated to region and village, which fall under the four main varnas — the Brahmin, the Kshatriya, the Vaishya, the Shudra and the excluded fifth, the Dalits. It is further complicated by non-Hindus — including Muslims, Buddhists, Sikhs and Christians — who are outside the original caste system but have incorporated themselves into the workings of the country, at times in the face of resistance and attack, and may or may not have informal rankings among themselves and in relation to the varnas.
  • African-Americans, throughout most of their time in this land, were relegated to the dirtiest, most demeaning and least desirable jobs by definition. After enslavement and well into the 20th century, they were primarily restricted to the role of sharecroppers and servants — domestics, lawn boys, chauffeurs and janitors. The most that those who managed to get an education could hope for was to teach, minister to, attend to the health needs of or bury other subordinate-caste people.
  • the caste lines in America may have at one time appeared even starker than those in India. In 1890, “85 percent of Black men and 96 percent of Black women were employed in just two occupational categories,” wrote the sociologist Stephen Steinberg, “agriculture and domestic or personal service.”
  • So, too, with groups trained to believe in their inherent sovereignty. “The essence of this overestimation of one’s own position and the hate for all who differ from it is narcissism,” wrote Erich Fromm, a leading psychoanalyst and social theorist of the 20th century. “He is nothing,” Fromm wrote, “but if he can identify with his nation, or can transfer his personal narcissism to the nation, then he is everything.”
  • “Narcissus could not conceive that he was in love with his own reflection,” wrote the Harvard clinical psychologist Elsa Ronningstam in her 2005 book, “Identifying and Understanding the Narcissistic Personality.” “He was caught in an illusion.”
  • The political theorist Takamichi Sakurai, in his 2018 examination of Western and Eastern perspectives on the topic, and channeling Fromm, wrote bluntly: “Group narcissism leads people to fascism.” He went on, “An extreme form of group narcissism means malignant narcissism, which gives to rise to a fanatical fascist politics, an extreme racialism and so on.”
  • “The survival of a group,” Fromm wrote, “depends to some extent on the fact that its members consider its importance as great as or greater than that of their own lives.”Thus, when under threat, they are willing to sacrifice themselves and their ideals for the survival of the group from which they draw their self-esteem.
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Aidan Ellison: Oregon man arrested in fatal shooting of Black teenager - 0 views

www.usatoday.com/...6474024002 shooting Black Lives Matter oregon
shared by hannahcarter11 on 02 Dec 20 - No Cached
  • An Oregon community group is calling for change to address racism after the fatal shooting of a Black teenager by a white man in an incident that police said began as an argument over loud music. 
  • Aidan Ellison, 19, was found dead with a single gunshot wound to the chest early Nov. 23 after officers responded to reports of a shooting in the parking lot of a hotel, according to police in Ashland, a predominantly white community near the state's California border.
  • Robert Paul Keegan, 47, was arrested on a murder charge, though he said he was in fear for his physical safety
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  • At about 4 a.m. on the day of the shooting, Keegan was awakened by "loud music" in the parking lot of the Stratford Inn, where he was staying. He asked Ellison to turn the music down and Ellison refused
  • Keegan got dressed, grabbed a semiautomatic handgun and went to the hotel’s front desk to complain to a clerk
  • Ellison and Keegan argued, and Keegan said Ellison punched him in the face several times, according to the report. Keegan shot Ellison once, striking him in the chest, the affidavit said.
  • An autopsy revealed no injuries to Ellison’s hands that would be indicative of him punching Keegan
  • A local community organization condemned the shooting as an act of racism. Southern Oregon Black Leaders, Activists, and Community Coalition released a statement expressing outrage and saying “racism continues to endanger Black bodies and Black lives.”
  • The case has also drawn the attention of civil rights attorney Ben Crump, who raised the prospect of hate crime charges against Keegan on Twitter.
  • In a Facebook post, O'Meara said Ellison was killed "because the suspect chose to bring a gun with him and chose to use it, 100% on him, not the poor young man that was murdered."
  • According to the Oregon Department of Justice, “A hate crime happens when somebody intentionally uses offensive physical contact, threatens physical injury or threatens to cause damage to the property of another person because of their actual or perceived race, color, religion, sexual orientation, gender identity or national origin.” 
  • Keegan is also charged with first-degree manslaughter, reckless endangering and unlawful carrying or concealment of a firearm and is being held without bond.
  • Ashland is a city of about 21,000. Its population is 92.5% white and 1.4% Black, according to the U.S. Census.
  • Julie Akins, the city’s newly elected mayor, called on residents to “take stock of systemic racism which continues to cause the death of our brothers and sisters of color” in a statement posted to Facebook. 
  • “There is no other way of speaking about this but bluntly: white supremacy and racism is embedded in language, culture, and the zeitgeist of the United States and every community therein. Until we face this reality, apologize for it and make amends – these acts of violence will continue to bind us to our historic and continued oppression.”
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Russia's war in Ukraine has caused at least $68bn in physical damage | The Economist - 0 views

www.economist.com/...-least-68bn-in-physical-damage politics history crisis economics
shared by woodlu on 06 Apr 22 - No Cached
  • according to an early analysis by the Kyiv School of Economics (KSE), the physical damage already exceeded $68bn as of April 1st, equivalent to more than a third of Ukraine’s GDP in 2021.
  • $28bn worth of damage to roads
  • damage to bridges, ports and railways, and the infrastructure bill exceeds $58bn
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  • 196 health-care facilities have been destroyed across Ukraine, which will cost another $2bn to rebuild
  • 300 kindergartens lay in ruins, amounting to $226m worth of damage.
  • economic losses, destruction of livestock and crops, and a shrinking workforce as people flee are not included
  • Ukraine’s Ministry of Economy and KSE estimate that all losses combined could range from $564bn to $600bn, or 2.8 to 3 times its GDP in 2021
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What Oppenheimer really knew about an atomic bomb ending the world - The Washington Post - 0 views

www.washingtonpost.com/...oject-history-atomic-bomb-test world atom bomb end-of-the-world catastrophe physics quantum
shared by Javier E on 28 Jul 23 - No Cached
  • In a chilling, existential, bizarrely comic moment, the new movie “Oppenheimer” revives an old question: Did Manhattan Project scientists think there was even a minute possibility that detonating the first atomic bomb on the remote plains of New Mexico could destroy the world?
  • physicists knew it wouldn’t, long before the Trinity test on July 16, 1945, at the Alamogordo Bombing Range, about 210 miles south of the secret Los Alamos, N.M., laboratory.
  • “This thing has been blown out of proportion over the years,” said Richard Rhodes, author of the Pulitzer Prize-winning book “The Making of the Atomic Bomb.” The question on the scientists’ minds before the test, he said, “wasn’t, ‘Is it going to blow up the world?’ It was, ‘Is it going to work at all?’”
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  • In the movie, one scene has J. Robert Oppenheimer, director of the laboratory, seeking to reassure his boss, Gen. Leslie Groves, on the eve of the test. Upon investigation, Oppenheimer tells him, physicists have concluded that the chances the test detonation will destroy the world are “near zero.” Realizing the news has alarmed, not reassured, the general, Oppenheimer asks, “What do you want from theory alone?”“Zero would be nice,” the general replies.
  • no physicists or historians interviewed for this story recalled coming across any mention of such a conversation between Oppenheimer and the general in the historical record.
  • Still, the discussions and calculations persisted long after the Trinity test. In 1946, three Manhattan project scientists, including Teller, who would later become known as the father of the hydrogen bomb, wrote a report concluding that the explosive force of the first atomic bomb wasn’t even close to what would be required to trigger a planet-destroying chain reaction in air. The report was not declassified until 1973.
  • At a conference in the summer of 1942, almost a full year before Los Alamos opened, physicist Edward Teller raised the possibility of atomic bombs igniting Earth’s oceans or atmosphere. According to Rhodes’s account, Hans Bethe, who headed the theoretical division at Los Alamos, “didn’t believe it from the first minute” but nonetheless performed the calculations convincing the other physicists that such a disaster was not a reasonable possibility.
  • “I don’t think any physicists seriously worried about it,” said John Preskill, a professor of theoretical physics at California Institute of Technology.
  • “Did the actual exchange happen at that moment? No, I don’t think so,” said Alex Wellerstein, an associate professor at Stevens Institute of Technology in Hoboken, N.J., and author of the 2021 book, “Restricted Data: The History of Nuclear Secrecy in the United States.”“But were there discussions like that? I believe so,” he added.
  • A 1979 study by scientists at the University of California’s Lawrence Livermore Laboratory examined the question of whether a nuclear explosion might trigger a runaway reaction in the atmosphere or oceans. In page after page of mathematical equations, the scientists described a complex set of factors that made atmospheric ignition effectively impossible.
  • As outlandish as the notion was to many scientists, the nuclear research organization CERN felt obliged to deal with the fear, noting on its website that “some theories suggest that the formation of tiny ‘quantum’ black holes may be possible. The observation of such an event would be thrilling in terms of our understanding of the Universe; and would be perfectly safe.”
  • Dudley’s essay also recounted a story that on the day of the test, “as zero hour approached” Gen. Groves was annoyed to find Manhattan Project physicist and Nobel Prize winner Enrico Fermi making bets with colleagues about whether the bomb would ignite the atmosphere, “and, if so, whether it would destroy only New Mexico ― or the entire world.” (Some experts have suggested Fermi’s actions may have been more of a joke, or an example of gallows humor.)
  • Fascination with this doomsday scenario may stem, at least in part, from a misunderstanding of what physicists mean when they say “near zero.” The branch of physics known as quantum mechanics, which deals with matter and light at the atomic and subatomic scale, does not rule out any possibilities.
  • For example, if a boy tosses a rubber ball at a brick wall, there is an exceedingly remote — but still valid — possibility that instead of watching the ball bounce back, he could see it pass through the wall.
  • Aditi Verma, an assistant professor of nuclear engineering and radiological sciences at the University of Michigan, put it this way: “What a physicist means by ‘near zero’ would be zero to an engineer.”
  • In the 2000s, scientists encountered a similar problem of terminology as they prepared to generate high-speed particle collisions at the Large Hadron Collider in Geneva. Talk surfaced that the activity might generate a black hole that would devour Earth.
  • Probably the easiest to grasp is the fact that, even under the harshest scenarios, far more energy would be lost in the explosion than gained, wiping out any chance to sustain a chain reaction.
  • In other words, any black hole created by the collider would be far too small to pose any risk to the planet.Scientists say such disaster scenarios are sometimes the price of crossing new thresholds of discovery.
  • “You don’t often talk in certainties,” he said. “You talk in probabilities. If you haven’t done the experiment, you are hesitant to say ‘This is impossible. It will never happen.’ … It was good to think it through.”
  • Rhodes added that he hopes the “Oppenheimer” movie will not lead people to doubt the scientists on the Manhattan Project.“They knew what they were doing,” he said. “They were not feeling around in the dark.”
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I Was Wrong About Trigger Warnings - The Atlantic - 0 views

www.theatlantic.com/...674759 trigger resilience social media psychology mental health culture history
shared by Javier E on 10 Aug 23 - No Cached
  • Trigger warnings migrated from feminist websites and blogs to college campuses and progressive groups. Often, they seemed more about emphasizing the upsetting nature of certain topics than about accommodating people who had experienced traumatic events. By 2013, they had become so pervasive—and so controversial—that Slate declared it “The Year of the Trigger Warning.”
  • he issue only got more complicated from there. Around 2016, Richard Friedman, who ran the student mental-health program at Cornell for 22 years, started seeing the number of people seeking help each year increase by 10 or 15 percent. “Not just that,” he told me, “but the way young people were talking about upsetting events changed.
  • He described “this sense of being harmed by things that were unfamiliar and uncomfortable. The language that was being used seemed inflated relative to the actual harm that could be done. I mean, I was surprised—people were very upset about things that we would never have thought would be dangerous.” Some students, for instance, complained about lecturers who’d made comments they disliked, or teachers whose beliefs contradicted their personal values.
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  • Friedman worried that students also saw themselves as fragile, and seemed to believe that coming into contact with offensive or challenging information was psychologically detrimental. In asking for more robust warnings about potentially upsetting classroom material, the students seemed to be saying: This could hurt us, and this institution owes us protection from distress.
  • My own doubts about all of this came, ironically, from reporting on trauma. I’ve interviewed women around the world about the worst things human beings do to one another. I started to notice a concerning dissonance between what researchers understand about trauma and resilience, and the ways in which the concepts were being wielded in progressive institutions. And I began to question my own role in all of it.
  • as the mental health of adolescent girls and college students crumbles, and as activist organizations, including feminist ones, find themselves repeatedly embroiled in internecine debates over power and language, a question nags: In giving greater weight to claims of individual hurt and victimization, have we inadvertently raised a generation that has fewer tools to manage hardship and transform adversity into agency?
  • Since my days as a feminist blogger, mental health among teenagers has plummeted. From 2007 to 2019, the suicide rate for children ages 10 to 14 tripled; for girls in that age group, it nearly quadrupled. A 2021 CDC report found that 57 percent of female high-school students reported “persistent feelings of sadness or hopelessness,” up from 36 percent in 2011. Though the pandemic undoubtedly contributed to a crash in adolescent mental health, the downturn began well before COVID hit.
  • Part of the issue may be a social-media ecosystem that lets teens live within a bubble of like-minded peers and tends to privilege the loudest, most aggrieved voices; this kind of insularity can encourage teenagers to understand distressing experiences as traumatizing. “I think it’s easier for them to artificially curate environments that are comfortable,” Shaili Jain, a physician and PTSD specialist, told me. “And I think that is backfiring. Because then when they’re in a situation where they’re not comfortable, it feels really alarming to them.”
  • The CDC study suggests that, over the past decade, bullying among high schoolers has actually decreased in certain respects. Today’s teenagers are also less likely to drink or use illicit drugs than they were 10 years ago. And even before pandemic-relief funds slashed the child-poverty rate, the percentage of children living in poverty fell precipitously after 2012. American public high schoolers are more likely to graduate than at any other time in our country’s history, and girls are significantly more likely to graduate than boys.
  • So what has changed for the worse for teenage girls since roughly 2010? The forces behind their deteriorating mental health are opaque and complex, but one big shift has been a decline in the time teenagers spend with their friends in person, dipping by 11 hours a week—a decline that began before the pandemic, but was badly exacerbated by it
  • Since 2014, the proportion of teens with smartphones has risen by 22 percent, and the proportion who say they use the internet “almost constantly” has doubled
  • this idea—that to develop resilience, we must tough out hard situations—places a heavier burden on some people than others.
  • Applying the language of trauma to an event changes the way we process it. That may be a good thing, allowing a person to face a moment that truly cleaved their life into a before and an after, and to seek help and begin healing. Or it may amplify feelings of helplessness and hopelessness, elevating those feelings above a sense of competence and control.
  • “We have this saying in the mental-health world: ‘Perception is reality,’ ” Jain said. “So if someone is adamant that they felt something was traumatizing, that is their reality, and there’s probably going to be mental-health consequences of that.”
  • Martin Seligman, the director of the Positive Psychology Center at the University of Pennsylvania, has spent the past 50 years researching resilience. One study he co-authored looked at the U.S. Army, to see if there was a way to predict PTSD. Unsurprisingly, he and his fellow researchers found a link to the severity of the combat to which soldiers were exposed
  • But the preexisting disposition that soldiers brought to their battlefield experiences also mattered. “If you’re a catastrophizer, in the worst 10 or 20 percent, you’re more than three times as likely to come down with PTSD if you face severe combat,” Seligman told me. “And this is true at every level of severity of combat—the percentage goes down, but it’s still about twice as high, even with mild combat or no obvious combat.”
  • In other words, a person’s sense of themselves as either capable of persevering through hardship or unable to manage it can be self-fulfilling. “To the extent we overcome and cope with the adversities and traumas in our life, we develop more mastery, more resilience, more ability to fend off bad events in the future,”
  • Teenage girls report troublingly high rates of sexual violence and bullying, as well as concern for their own physical safety at school. But it’s not clear that their material circumstances have taken a plunge steep enough to explain their mental-health decline
  • soldiers who experienced severe trauma could not only survive, but actually turn their suffering into a source of strength. “About as many people who showed PTSD showed something called post-traumatic growth, which means they have an awful time during the event, but a year later they’re stronger physically and psychologically than they were to begin with,” he said. But that empowering message has yet to take hold in society.
  • what would be a more productive way to approach adversity
  • physical exercise. “It’s like any form of strength training,” he told me. “People have no hesitation about going to the gym and suffering, you know, muscle pain in the service of being stronger and looking a way that they want to look. And they wake up the next day and they say, ‘Oh my God, that’s so painful. I’m so achy.’ That’s not traumatic. And yet when you bring that to the emotional world, it’s suddenly very adverse.”
  • “But conversely, to the extent that we have an ideology or a belief that when traumatic events occur, we are the helpless victims of them—that feeds on itself.”
  • he exercise metaphor rankled Michael Ungar, the director of the Resilience Research Centre at Dalhousie University, in Halifax, Canada. “Chronic exposure to a stressor like racism, misogyny, being constantly stigmatized or excluded, ableism—all of those factors do wear us down; they make us more susceptible to feelings that will be very overwhelming,” he told me. There are, after all, only so many times a person can convince themselves that they can persevere when it feels like everyone around them is telling them the opposite.
  • “the resiliency trap.” Black women in particular, she told me, have long been praised for their toughness and perseverance, but individual resiliency can’t solve structural problems
  • From Dent’s perspective, young people aren’t rejecting the concept of inner strength; they are rejecting the demand that they navigate systemic injustice with individual grit alone. When they talk about harm and trauma, they aren’t exhibiting weakness; they’re saying, Yes, I am vulnerable, and that’s human.
  • patients are being more “transparent about what they need to feel comfortable, to feel safe, to feel valued in this world,” she said. “Is that a bad thing?”
  • Most of the experts I spoke with were careful to distinguish between an individual student asking a professor for a specific accommodation to help them manage a past trauma, and a cultural inclination to avoid challenging or upsetting situations entirely
  • Thriving requires working through discomfort and hardship. But creating the conditions where that kind of resilience is possible is as much a collective responsibility as an individual one.
  • to replace our culture of trauma with a culture of resilience, we’ll have to relearn how to support one another—something we’ve lost as our society has moved toward viewing “wellness” as an individual pursuit, a state of mind accessed via self-work.
  • “If everything is traumatic and we have no capacity to cope with these moments, what does that say about our capacity to cope when something more extreme happens?”
  • “Resilience is partly about putting in place the resources for the next stressor.” Those resources have to be both internal and external
  • Social change is necessary if we want to improve well-being, but social change becomes possible only if our movements are made up of people who believe that the adversities they have faced are surmountable, that injustice does not have to be permanent, that the world can change for the better, and that they have the ability to make that change.
  • we need to provide material aid to meet basic needs. We need to repair broken community ties so fewer among us feel like they’re struggling alone. And we need to encourage the cultivation of a sense of purpose beyond the self. We also know what stands in the way of resilience: avoiding difficult ideas and imperfect people, catastrophizing, isolating ourselves inside our own heads.
  • In my interviews with women who have experienced sexual violence, I try not to put the traumatic event at the center of our conversations. My aim instead is to learn as much as I can about them as people—their families, their work, their interests, what makes them happy, and where they feel the most themselves. And I always end our conversations by asking them to reflect on how far they’ve come, and what they are proudest of.
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Ian Hacking, Eminent Philosopher of Science and Much Else, Dies at 87 - The New York Times - 0 views

www.nytimes.com/...ian-hacking-dead.html philosopher knowledge bias language intellectual curiosity historical context culture history
shared by Javier E on 28 May 23 - No Cached
  • In an academic career that included more than two decades as a professor in the philosophy department of the University of Toronto, following appointments at Cambridge and Stanford, Professor Hacking’s intellectual scope seemed to know no bounds. Because of his ability to span multiple academic fields, he was often described as a bridge builder.
  • “Ian Hacking was a one-person interdisciplinary department all by himself,” Cheryl Misak, a philosophy professor at the University of Toronto, said in a phone interview. “Anthropologists, sociologists, historians and psychologists, as well as those working on probability theory and physics, took him to have important insights for their disciplines.”
  • Professor Hacking wrote several landmark works on the philosophy and history of probability, including “The Taming of Chance” (1990), which was named one of the best 100 nonfiction books of the 20th century by the Modern Library.
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  • In 2000, he became the first Anglophone to win a permanent position at the Collège de France, where he held the chair in the philosophy and history of scientific concepts until he retired in 2006.
  • His work in the philosophy of science was groundbreaking: He departed from the preoccupation with questions that had long concerned philosophers. Arguing that science was just as much about intervention as it was about representation, be helped bring experimentation to center stage.
  • Hacking often argued that as the human sciences have evolved, they have created categories of people, and that people have subsequently defined themselves as falling into those categories. Thus does human reality become socially constructed.
  • His book “The Emergence of Probability” (1975), which is said to have inspired hundreds of books by other scholars, examined how concepts of statistical probability have evolved over time, shaping the way we understand not just arcane fields like quantum physics but also everyday life.
  • “I was trying to understand what happened a few hundred years ago that made it possible for our world to be dominated by probabilities,” he said in a 2012 interview with the journal Public Culture. “We now live in a universe of chance, and everything we do — health, sports, sex, molecules, the climate — takes place within a discourse of probabilities.”
  • Whatever the subject, whatever the audience, one idea that pervades all his work is that “science is a human enterprise,” Ragnar Fjelland and Roger Strand of the University of Bergen in Norway wrote when Professor Hacking won the Holberg Prize. “It is always created in a historical situation, and to understand why present science is as it is, it is not sufficient to know that it is ‘true,’ or confirmed. We have to know the historical context of its emergence.”
  • Regarding one such question — whether unseen phenomena like quarks and electrons were real or merely the theoretical constructs of physicists — he argued for reality in the case of phenomena that figured in experiments, citing as an example an experiment at Stanford that involved spraying electrons and positrons into a ball of niobium to detect electric charges. “So far as I am concerned,” he wrote, “if you can spray them, they’re real.”
  • “I have long been interested in classifications of people, in how they affect the people classified, and how the effects on the people in turn change the classifications,” he wrote in “Making Up People
  • “I call this the ‘looping effect,’” he added. “Sometimes, our sciences create kinds of people that in a certain sense did not exist before.”
  • In “Why Race Still Matters,” a 2005 article in the journal Daedalus, he explored how anthropologists developed racial categories by extrapolating from superficial physical characteristics, with lasting effects — including racial oppression. “Classification and judgment are seldom separable,” he wrote. “Racial classification is evaluation.”
  • Similarly, he once wrote, in the field of mental health the word “normal” “uses a power as old as Aristotle to bridge the fact/value distinction, whispering in your ear that what is normal is also right.”
  • In his influential writings about autism, Professor Hacking charted the evolution of the diagnosis and its profound effects on those diagnosed, which in turn broadened the definition to include a greater number of people.
  • Encouraging children with autism to think of themselves that way “can separate the child from ‘normalcy’ in a way that is not appropriate,” he told Public Culture. “By all means encourage the oddities. By no means criticize the oddities.”
  • His emphasis on historical context also illuminated what he called transient mental illnesses, which appear to be so confined 0cto their time 0c 0cthat they can vanish when times change.
  • “hysterical fugue” was a short-lived epidemic of compulsive wandering that emerged in Europe in the 1880s, largely among middle-class men who had become transfixed by stories of exotic locales and the lure of trave
  • His intellectual tendencies were unmistakable from an early age. “When he was 3 or 4 years old, he would sit and read the dictionary,” Jane Hacking said. “His parents were completely baffled.”
  • He wondered aloud, the interviewer noted, if the whole universe was governed by nonlocality — if “everything in the universe is aware of everything else.”“That’s what you should be writing about,” he said. “Not me. I’m a dilettante. My governing word is ‘curiosity.’”
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What Housework Has to Do With Waistlines - NYTimes.com - 0 views

well.blogs.nytimes.com/...work-has-to-do-with-waistlines exercise housework historical research weight
shared by Javier E on 27 Feb 13 - No Cached
  • The study, published this month in PLoS One, is a follow-up to an influential 2011 report which used data from the U.S. Bureau of Labor Statistics to determine that, during the past 50 years, most American workers began sitting down on the job. Physical activity at work, such as walking or lifting, almost vanished, according to the data, with workers now spending most of their time seated before a computer or talking on the phone. Consequently, the authors found, the average American worker was burning almost 150 fewer calories daily at work than his or her employed parents had, a change that had materially contributed to the rise in obesity during the same time frame, especially among men
  • Dr. Archer set out to find data about how women had once spent their hours at home and whether and how their patterns of movement had changed over the years.
  • pulled data from the diaries about how many hours the women were spending in various activities, how many calories they likely were expending in each of those tasks, and how the activities and associated energy expenditures changed over the years.
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  • Women, they found, once had been quite physically active around the house, spending, in 1965, an average of 25.7 hours a week cleaning, cooking and doing laundry. Those activities, whatever their social freight, required the expenditure of considerable energy.
  • Forty-five years later, in 2010, things had changed dramatically. By then, the time-use diaries showed, women were spending an average of 13.3 hours per week on housework.
  • In 1965, women typically had spent about eight hours a week sitting and watching television
  • By 2010, those hours had more than doubled, to 16.5 hours per week.
  • According to the authors’ calculations, American women not employed outside the home were burning about 360 fewer calories every day in 2010 than they had in 1965, with working women burning about 132 fewer calories at home each day in 2010 than in 1965.
  • we should start consciously tracking what we do when we are at home and try to reduce the amount of time spent sitting. “Walk to the mailbox,” he said. Chop vegetables in the kitchen. Play ball with your, or a neighbor’s, dog. Chivvy your spouse into helping you fold sheets.
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The Year in Hacking, by the Numbers - NYTimes.com - 0 views

bits.blogs.nytimes.com/...year-in-hacking-by-the-numbers cybersecurity research
shared by Javier E on 23 Apr 13 - No Cached
  • there are now only two types of companies left in the United States: those that have been hacked and those that don’t know they’ve been hacked.
  • an annual Verizon report, which counted 621 confirmed data breaches last year, and more than 47,000 reported “security incidents.”
  • the report shows that no matter the size of the organization — large, small, government agencies, banks, restaurants, retailers — people are stealing data from a range of different organizations and it’s a problem everyone has to deal with.”
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  • Three quarters of successful breaches were done by profit-minded criminals for financial gain. But the second most common type of breach was a state-affiliated attack “aimed at stealing intellectual property — such as classified information, trade secrets and technical resources — to further national and economic interests.”
  • In 76 percent of data breaches, weak or stolen user names and passwords were a cause. In 40 percent of cases, Verizon said the attackers installed malicious software on the victim’s systems; 35 percent of cases involved “physical attacks” in which the attackers did physical harm
  • In 29 percent of breaches, the attackers leveraged social tactics, such as spear phishing, in which a tailored e-mail to the victim purports to come from a friend or business contact. The e-mails contain malicious links or attachments that, when clicked, give the attacker a foothold in the victim’s computer network. Verizon said it witnessed four times as many “social engineering” attacks that used this method in 2012 as it did in 2011
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The Woman Who Sees Time as a Hula Hoop - The Atlantic - 0 views

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  • The Woman Who Sees Time as a Hula Hoop
  • Imagine a calendar. Chances are you just thought about a rectangular grid, with time progressing from the top-left to the bottom-right. But around one percent of you may have pictured something different—a V, for example, or a hoop encircling your head.
  • . Some associate letters or numbers with colors, others taste sounds or see smells, and people with calendar forms map time onto space.
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  • Her calendar is a hula hoop, which stretches horizontally in front of her and touches her chest at one point—always December 31st, no matter the actual time of year.
  • But if she turns her head to the right, the left side of the calendar became fuzzier, as it would be if it was an actual physical object.
  • “embodied cognition,” which says that the way we think isn’t just the product of our brains, but is also profoundly influenced and constrained by our bodies.
  • Most people find this task harder than they expect—they hesitate, or make mistakes. But Megan was much faster than average, even on more difficult variations like skipping every other month, or two months at a time.
  • That said, Ramachandran found that Megan’s calendar is also vulnerable to visual illusions.
  • “This shows that the calendar isn’t the United Nations—an airy nothing,” says Ramachandran. “It’s behaving like a real physical object out there in the world, but of course it’s not.”
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How 'Concept Creep' Made Americans So Sensitive to Harm - The Atlantic - 0 views

www.theatlantic.com/...477939 concept creep psychology liberalism harmful trauma torture prejudice
shared by Javier E on 19 Apr 16 - No Cached
  • How did American culture arrive at these moments? A new research paper by Nick Haslam, a professor of psychology at the University of Melbourne, Australia, offers as useful a framework for understanding what’s going on as any I’ve seen. In “Concept Creep: Psychology's Expanding Concepts of Harm and Pathology,”
  • concepts like abuse, bullying, trauma, mental disorder, addiction, and prejudice, “now encompass a much broader range of phenomena than before,”expanded meanings that reflect “an ever-increasing sensitivity to harm.”
  • “they also have potentially damaging ramifications for society and psychology that cannot be ignored.”
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  • He calls these expansions of meaning “concept creep.”
  • critics may hold concept creep responsible for damaging cultural trends, he writes, “such as supposed cultures of fear, therapy, and victimhood, the shifts I present have some positive implications.”
  • How did a working-class mom get arrested, lose her fast food job, and temporarily lose custody of her 9-year-old for letting the child play alone at a nearby park?
  • The concept of abuse expanded too far.
  • Classically, psychological investigations recognized two forms of child abuse, physical and sexual, Haslam writes. In more recent decades, however, the concept of abuse has witnessed “horizontal creep” as new forms of abuse were recognized or studied. For example, “emotional abuse” was added as a new subtype of abuse. Neglect, traditionally a separate category, came to be seen as a type of abuse, too.
  • Meanwhile, the concept of abuse underwent “vertical creep.” That is, the behavior seen as qualifying for a given kind of abuse became steadily less extreme. Some now regard any spanking as physical abuse. Within psychology, “the boundary of neglect is indistinct,” Haslam writes. “As a consequence, the concept of neglect can become over-inclusive, identifying behavior as negligent that is substantially milder or more subtle than other forms of abuse. This is not to deny that some forms of neglect are profoundly damaging, merely to argue that the concept’s boundaries are sufficiently vague and elastic to encompass forms that are not severe.”
  • Concept creep is inevitable and vital if society is to make good use of new information. But why has the direction of concept creep, across so many different concepts, trended toward greater sensitivity to harm as opposed to lesser sensitivity?
  • Haslam endorses two theories
  • One concerns the field of psychology and its incentives. “It could be argued that just as successful species increase their territory, invading and adapting to new habitats, successful concepts and disciplines also expand their range into new semantic niches,” he theorizes. “Concepts that successfully attract the attention of researchers and practitioners are more likely to be applied in new ways and new contexts than those that do not.”
  • The other theory posits an ideological explanation. “Psychology has played a role in the liberal agenda of sensitivity to harm and responsiveness to the harmed,” he writes “and its increased focus on negative phenomena—harms such as abuse, addiction, bullying, mental disorder, prejudice, and trauma—has been symptomatic of the success of that social agenda.”
  • Jonathan Haidt, who believes it has gone too far, offers a fourth theory. “If an increasingly left-leaning academy is staffed by people who are increasingly hostile to conservatives, then we can expect that their concepts will shift, via motivated scholarship, in ways that will help them and their allies (e.g., university administrators) to prosecute and condemn conservatives,
  • there are many reasons to be concerned about excessive sensitivity to harm:
  • While Haslam and Haidt appear to have meaningfully different beliefs about why concept creep arose within academic psychology and spread throughout society, they were in sufficient agreement about its dangers to co-author a Guardian op-ed on the subject.
  • It focuses on how greater sensitivity to harm has affected college campuses.
  • “Of course young people need to be protected from some kinds of harm, but overprotection is harmful, too, for it causes fragility and hinders the development of resilience,” they wrote. “As Nasim Taleb pointed out in his book Antifragile, muscles need resistance to develop, bones need stress and shock to strengthen and the growing immune system needs to be exposed to pathogens in order to function. Similarly, he noted, children are by nature anti-fragile – they get stronger when they learn to recover from setbacks, failures and challenges to their cherished ideas.”
  • police officers fearing harm from dogs kill them by the hundreds or perhaps thousands every year in what the DOJ calls an epidemic.
  • After the terrorist attacks of September 11, 2001, the Bush Administration and many Americans grew increasingly sensitive to harms, real and imagined, from terrorism
  • Dick Cheney declared, “If there's a 1% chance that Pakistani scientists are helping al-Qaeda build or develop a nuclear weapon, we have to treat it as a certainty in terms of our response. It's not about our analysis ... It's about our response.” The invasion of Iraq was predicated, in part, on the idea that 9/11 “changed everything,”
  • Before 9/11, the notion of torturing prisoners was verboten. After the Bush Administration’s torture was made public, popular debate focused on mythical “ticking time bomb” scenarios, in which a whole city would be obliterated but for torture. Now Donald Trump suggests that torture should be used more generally against terrorists. Torture is, as well, an instance in which people within the field of psychology pushed concept creep in the direction of less sensitivity to harm,
  • Concept creep can be necessary or needless. It can align concepts more or less closely with underlying realities. It can change society for better or worse. Yet many who push for more sensitivy to harm seem unaware of how oversensitivty can do harm.
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Physicists Anxiously Await News of the 'God Particle' - NYTimes.com - 0 views

www.nytimes.com/...-news-of-the-god-particle.html physics particle
shared by Javier E on 13 Dec 11 - No Cached
  • At 8 a.m. Eastern time on Tuesday morning, scientists from CERN, the European Center for Nuclear Research, are scheduled to give a progress report on the search for the Higgs boson — infamously known as the “God particle” — whose discovery would vindicate the modern theory of how elementary particles get mass
  • no one thinks the Higgs is the final word about what underlies the Standard Model of particle physics, the theory that describes the most basic elements of matter and the forces through which they interact. Even if the Higgs boson is discovered, the question will still remain of why masses are what they are.
  • According to quantum field theory — the theory that combines quantum mechanics and special relativity — masses would be expected to be ten thousand trillion times bigger. Without some deeper ingredient, a fudge of that size would be required to make it all hang together. No particle physicist believes that.
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  • We all expect a richer theory underlying the Standard Model. That’s one reason the mass matters to us. Some theories only accommodate a particular range of masses. Knowing the mass will give us insight into what that deeper underlying theory is.
  • The other possibility is that the answer is not the simple, fundamental particle that the Large Hadron Collider currently is looking for. It could be a more complicated object or part of a more complex sector that would take longer
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The Crowd Pleaser - NYTimes.com - 0 views

www.nytimes.com/...brooks-the-crowd-pleaser.html personality types historical values other-directed Riesman
shared by Javier E on 10 Feb 12 - No Cached
  • Obama seems self-sufficient while Romney seems other-directed.
  • I’m borrowing the phrase “other-directed” from David Riesman’s 1950 classic, “The Lonely Crowd.”
  • Riesman argued that different eras nurture different personality types. The agricultural economy nurtured tradition-directed individuals. People lived according to the ancient cycles, customs and beliefs. Children grew up and performed the same roles as their parents.
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  • The industrial era favored the inner-directed personality type. The inner-directed person was guided by a set of strong internal convictions, like Victorian morality. The inner-directed person was a hardy pioneer, the stolid engineer or the resilient steelworker — working on physical things. This person was often rigid, but also steadfast.
  • The other-directed personality type emerges in a service or information age economy. In this sort of economy, most workers are not working with physical things; they are manipulating people. The other-directed person becomes adept at pleasing others, at selling him or herself. The other-directed person is attuned to what other people want him to be. The other-directed person is a pliable member of a team and yearns for acceptance. He or she is less notable for having a rigid character than for having a smooth personality.
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