Quotulatiousness

December 30, 2011

Next up on the global agenda: the “soft” dark ages

Filed under: History, Technology — Tags: , , — Nicholas @ 11:20

Occasional commenter “Lickmuffin” sent a link to this article saying “Overly optimistic outlook here, I’m afraid. What good is digital storage when there won’t be any electricity?”:

We were discussing the dark ages, which not only were characterized by the disintegration of the Roman political order, but also the loss of an immense store of practical technological knowledge: agricultural practices and implements; construction techniques — it would take until the 19th century for Europeans to match the Romans’ road-building prowess — war machines; distribution and warehousing; science; art (which in Roman times was the realm of artisans, not self-absorbed “transgressive” pricks).

I said that I think we are headed for a “soft dark ages.” That took him aback. “How are we headed there,” he asked, “and how would they be ‘soft’?”

I answered his last question first. They would be “soft” because unlike what happened in Roman times, we have the ability to store gigantic amounts of information in small spaces. One person can carry around encyclopedic knowledge on a flash drive. Multiply him by the millions, and you have a vast repository of recoverable knowledge that is private, widely dispersed, and replicated many times over. No matter how determined or persistent this era’s barbarians — Marxists, Muslims, Democrats, unionists, academicians — they simply would not be able to track down and destroy all modern technological knowledge.

But beyond furtive individual efforts at hiding and protecting the knowledge we would need to create a New America or a New West, there would be vaster, more organized, more collective efforts to protect knowledge until better days. I suggested to Bob three institutions or concepts that would become the next dark ages’ hallmarks: The new castle fortress; the new monastic life; and the new Europe.

Are creative people also more likely to be “creative” with the truth?

Filed under: Science — Tags: , , , — Nicholas @ 10:51

Melissa Leong on a recent study:

Francesca Gino’s new study, which links creativity to dishonesty, opens with a quote from 18th-century French philosopher and art critic Denis Diderot: “Evil always turns up in this world through some genius or other.”

Gino is not suggesting, as some artists at the time complained, that creative people are evil. But she is saying that, according to her research, creative people are more apt to cheat, lie and justify their evil. Gino, associate professor of business administration at Harvard University, spoke to the Post about her study, co-authored by Dan Ariely, a behavioural economist at Duke University. (Their findings were published in the Journal of Personality and Social Psychology last month.)

This week in Guild Wars 2

Filed under: Gaming — Tags: , — Nicholas @ 10:36

My latest round-up of Guild Wars 2 articles, blog posts, and community activities is now up at GuildMag.

Revolution driven by social media? How 16th Century . . .

Filed under: History, Liberty, Media, Technology — Tags: , , — Nicholas @ 10:33

The Economist shows that there’s nothing new in social media as a catalyst for change:

It is a familiar-sounding tale: after decades of simmering discontent a new form of media gives opponents of an authoritarian regime a way to express their views, register their solidarity and co-ordinate their actions. The protesters’ message spreads virally through social networks, making it impossible to suppress and highlighting the extent of public support for revolution. The combination of improved publishing technology and social networks is a catalyst for social change where previous efforts had failed.

That’s what happened in the Arab spring. It’s also what happened during the Reformation, nearly 500 years ago, when Martin Luther and his allies took the new media of their day—pamphlets, ballads and woodcuts—and circulated them through social networks to promote their message of religious reform.

Scholars have long debated the relative importance of printed media, oral transmission and images in rallying popular support for the Reformation. Some have championed the central role of printing, a relatively new technology at the time. Opponents of this view emphasise the importance of preaching and other forms of oral transmission. More recently historians have highlighted the role of media as a means of social signalling and co-ordinating public opinion in the Reformation.

Now the internet offers a new perspective on this long-running debate, namely that the important factor was not the printing press itself (which had been around since the 1450s), but the wider system of media sharing along social networks — what is called “social media” today. Luther, like the Arab revolutionaries, grasped the dynamics of this new media environment very quickly, and saw how it could spread his message.

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