And the way forward. Granted it’s not full-blown collaborative commons but more like a healthy social democracy of the kind Sanders promotes and Scandinavia has. But I think it’s a necessary stepping stone on that road. The blurb:
“Rising inequality and growing political instability are the direct result of decades of bad economic theory, says entrepreneur Nick Hanauer. In a visionary talk, he dismantles the mantra that ‘greed is good’ — an idea he describes as not only morally corrosive, but also scientifically wrong — and lays out a new theory of economics powered by reciprocity and cooperation.”
I was reminded of the video below, and this longer examination of the ideas therein. Here’s the blurb from the latter:
“Divided Brain, Divided World explores the significance of the scientific fact that the two hemispheres of our brains have radically different ‘world views’. It argues that our failure to learn lessons from the crash, our continuing neglect of climate change, and the increase in mental health conditions may stem from a loss of perspective that we urgently need to regain.
“Divided Brain, Divided World examines how related issues are illuminated by the ideas developed in author and psychiatrist Iain McGilchrist’s critically acclaimed work: The Master and his Emissary. It features a dialogue between McGilchrist and Director of RSA’s Social Brain Centre, Dr Jonathan Rowson, which informed a workshop with policymakers, journalists and academics.
“This workshop led to a range of written reflections on the strength and significance of the ideas, including critique, clarification and illustrations of relevance in particular domains, including economics, behavioural economics, climate change, NGO campaigning, patent law, ethics, and art.”
To go with the last post, here’s an article by Douglas Rushkoff noting that optimizing human well-being should be its base. Some excerpts:
“The commons is a conscious implementation of reciprocal altruism. Reciprocal altruists, whether human or ape, reward those who cooperate with others and punish those who defect. A commons works the same way. A resource such as a lake or a field, or a monetary system, is understood as a shared asset. The pastures of medieval England were treated as a commons. It wasn’t a free-for-all, but a carefully negotiated and enforced system. People brought their flocks to graze in mutually agreed- upon schedules. Violation of the rules was punished, either with penalties or exclusion.
“The commons is not a winner-takes-all economy, but an all-take-the-winnings economy. Shared ownership encourages shared responsibility, which in turn engenders a longer-term perspective on business practices. Nothing can be externalized to some ‘other’ player, because everyone is part of the same trust, drinking from the same well.”
According to this study in Nature Human Behavior, in time frames about fairness and preventing harm triumph over those about loyalty, purity and authority. The latter might succeed temporarily, like now in the US, but the more the former frames are strongly and repeatedly reinforced the quicker the results. Let’s keep up our passionate frames, for this research supports that we will overcome the dark forces that have a temporary hold on our government. Also see Kohlberg‘s moral stages, showing that the former frames are more developed that the latter set.
“Their conclusion is that the key characteristic of opinions that gain ground is that they are supported by arguments about what is fair and what does not cause harm to others. […] Opinions based on other classical grounds used to determine right and wrong actions—loyalty, authority, purity, religion—can gain support temporarily, but over time, opinions based on these arguments lose support all over the political spectrum. The stronger the connection an opinion has to arguments about fairness and harm, the greater the probability that it will gain ground in public opinion. Also, the stronger the connection is, the faster the change will come.”
New draft paper by me. Update: Published here. The abstract:
A ‘power law’ refers specifically to a statistical relationship between quantities, such that a change in one quantity has a proportional change in another. One property of this law is scale invariance, otherwise known as ‘scale-free,’ meaning the same proportion repeats at every scale in a self-similar pattern. Mathematical fractals are an example of such a power law. Power laws are taken as universal and have been applied to any and all phenomena to prove the universality of this law.
However, a recent study (Broido and Clauset, 2019) claims that “scale free networks are rare.” They conducted an extensive review of one thousand social, biological, technological and information networks using state of the art statistical methods and concluded what the title of their article states. To the contrary, “log-normal distributions fit the data as well or better than power laws.” And that scale-free structure is “not an empirically universal pattern.” Hence it should not be used to model and analyze real world structures.
Recent book by Wuppulari and Doria. F___ing Amen man. This would be a good one for discussion. From the Intro by Penrose:
“Is there a global map that can simulate every other map under some constraint? […] If two maps cannot be integrated, is this a limitation of our scientific cartography or is it the nature of the underlying territory itself that prevents us from such an attempt? […] It is safer to let the gaps remain as gaps while we let our maps remain as maps, rather than giving in to the seemingly seductive approach of trading in our understanding and intermingling maps with territory to fill in the conceptual gaps—however, much this may comfort us and appeal to our tastes!”
From the blurb at b-ok.org: This volume presents essays by pioneering thinkers including Tyler Burge, Gregory Chaitin, Daniel Dennett, Barry Mazur, Nicholas Humphrey, John Searle and Ian Stewart. Together they illuminate the Map/Territory Distinction that underlies at the foundation of the scientific method, thought and the very reality itself.
It is imperative to distinguish Map from the Territory while analyzing any subject but we often mistake map for the territory. Meaning for the Reference. Computational tool for what it computes. Representations are handy and tempting that we often end up committing the category error of over-marrying the representation with what is represented, so much so that the distinction between the former and the latter is lost. This error that has its roots in the pedagogy often generates a plethora of paradoxes/confusions which hinder the proper understanding of the subject. What are wave functions? Fields? Forces? Numbers? Sets? Classes? Operators? Functions? Alphabets and Sentences? Are they a part of our map (theory/representation)? Or do they actually belong to the territory (Reality)? Researcher, like a cartographer, clothes (or creates?) the reality by stitching multitudes of maps that simultaneously co-exist. A simple apple, for example, can be analyzed from several viewpoints beginning with evolution and biology, all the way down its microscopic quantum mechanical components. Is there a reality (or a real apple) out there apart from these maps? How do these various maps interact/intermingle with each other to produce a coherent reality that we interact with? Or do they not?
Does our brain uses its own internal maps to facilitate “physicist/mathematician” in us to construct the maps about the external territories in turn? If so, what is the nature of these internal maps? Are there meta-maps? Evolution definitely fences our perception and thereby our ability to construct maps, revealing to us only those aspects beneficial for our survival. But the question is, to what extent? Is there a way out of the metaphorical Platonic cave erected around us by the nature? While “Map is not the territory” as Alfred Korzybski remarked, join us in this journey to know more, while we inquire on the nature and the reality of the maps which try to map the reality out there.
The book also includes a foreword by Sir Roger Penrose and an afterword by Dagfinn Follesdal.
Informative video on this process. Ofttimes we need to descend into hell before we can ascend into a new life. And this seems the overall process of human development, that for each stage we must go through this spiraling process of dissolution and reorganization. Hence we are far more than twice-born; we are multiply born anew at each stage. It seems though that the further we go in this process the greater the risks and rewards.
Speaking of which, the inaugural issue of Phi Mi Sci will address this issue:
“The inaugural issue of PhiMiSci will be a Special Topic on Radical Disruptions of Self-Consciousness (see the Manifesto of the Selfless Minds workshop). The call for papers for this Special Topic was closed on May 1. Submissions are currently under review. The guest editors of this Special Topic are Thomas Metzinger (Mainz) & Raphaël Millière (Oxford). The expected publication date of this Special Topic is late 2019.”
“In this episode of Tech Effects, we explore the impact of music on the brain and body. From listening to music to performing it, WIRED’s Peter Rubin looks at how music can change our moods, why we get the chills, and how it can actually change pathways in our brains.”
For me the most interesting part was later in the video (10:20), how when we improvise we shut down the pre-frontal planning part of the brain and ‘just go with the flow,’ which is our most creative and innovation moments. This though does depend on having used the pre-frontal cortex in learning the techniques of music to get them so ingrained in memory that we are then free to play with what we’ve programmed.
Mark suggested this book as a future group reading and discussion and I agree. Rushkoff provides a very brief summary of his new book on the topic in the TED talk below. It starts with tech billionaires main concern being: Where do I build my bunker at the end of the world? So what happened to the idyllic utopias we thought tech was working toward, a collaborative commons of humanity? The tech boom became all about betting on stocks and getting as much money as possible for me, myself and I while repressing what makes us human. The motto became: “Human beings are the problem and technology is the solution.” Rushkoff is not very kind to the transhumanist notion of AI replacing humanity either, a consequence of that motto. He advises that we embed human values into the tech so that it serves us rather than the reverse.
Reich explains that narrative is necessary to provide a structure to belief systems. Just telling the truth is not enough without the right story. He breaks down the 4 major stories Americans have operated within: the triumphant individual; the benevolent community; the mob at the gates; the rot at the top. All four can be told with the truth or with lies. Reich provides examples and how the Dems abandoned some of these stories, while the Repugs maintained the negative versions. So how do progressives regain the truth of these four stories? Hint: Sanders, AOC and their ilk are doing exactly that.