Extra Credits
Published on 31 Oct 2017Mary Shelley’s Frankenstein launched the entire genre of science fiction. What made it unique? What did Shelley create, and how did her view of the possibilities of science shape the way we imagine our world even today?
November 1, 2017
Frankenstein: The Modern Prometheus – Extra Sci Fi – #1
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October 31, 2017
How Sugar Subsidies Ruin Halloween
ReasonTV
Published on 30 Oct 2017This Halloween while you’re getting pudgy from candy, crony capitalists are getting rich off of sugar subsidies. The system is rigged through price controls, subsidies, and tariffs, all designed to protect the sugar industry from competition – and basic math. In the latest “Mostly Weekly” Andrew Heaton tears into the Willy Wonkas gaming the system, and shows why an open market can more than handle your sugar craving.
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QotD: Consensus “science”
I want to pause here and talk about this notion of consensus, and the rise of what has been called consensus science. I regard consensus science as an extremely pernicious development that ought to be stopped cold in its tracks. Historically, the claim of consensus has been the first refuge of scoundrels; it is a way to avoid debate by claiming that the matter is already settled.
Whenever you hear the consensus of scientists agrees on something or other, reach for your wallet, because you’re being had.
Let’s be clear: the work of science has nothing whatever to do with consensus. Consensus is the business of politics. Science, on the contrary, requires only one investigator who happens to be right, which means that he or she has results that are verifiable by reference to the real world. In science consensus is irrelevant. What is relevant is reproducible results. The greatest scientists in history are great precisely because they broke with the consensus.
There is no such thing as consensus science. If it’s consensus, it isn’t science. If it’s science, it isn’t consensus. Period.
Michael Crichton, “Aliens Cause Global Warming”: the Caltech Michelin Lecture, 2003-01-17.
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October 26, 2017
QotD: The nutrition science is settled
Nutrition science is, in general, a bottomless stew of politics, guesswork, bogus data and poor statistical practice. I would call it “unsavoury” if that weren’t such an inexcusable pun in this context. Anyone who has read the newspaper for 10 or 20 years, watching the endless tide of good-for-you/bad-for-you roll in and out, must know this instinctively.
Colby Cosh, “MSG: The harmless food enhancer everyone still dreads”, National Post, 2016-04-18.
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October 24, 2017
Why Women Fainted So Much in the 19th Century
Today I Found Out
Published on 8 Oct 2016In this video:
Dropping like flies (or at least as far as many stories indicate), it seems as if well-bred ladies in the 1800s struggled to maintain consciousness when faced with even the slightest emotional or physical shock. Over the years there have been several theories as to why this seemed to happen, from the women’s garb to simply conforming to societal expectations.
Want the text version?: http://www.todayifoundout.com/index.php/2015/05/women-fainted-much-19th-century/
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October 23, 2017
Today I learned a new word: Pigmentocracy
In the Guardian, Afua Hirsch writes about the recent Nivea skin cream video to explain why the ad is so controversial:
“Now I have visibly fairer skin, making me feel younger,” declares the Nigerian actor Omowunmi Akinnifesi in an advert for a new face cream. The ad, for the global skincare brand Nivea, was only ever intended to reach a west African audience, but predictably – has Nivea heard of the internet? – it has been watched and shared millions of times around the world including in the UK, where most of us live in blissful ignorance of the fact that some of our most popular brands openly promote the idea in other markets that white is right.
Nivea says the ad was not intended to offend, but offence is not the point. The global market for skin lightening products, of which west Africa is a significant part, is worth $10bn (£7.6bn). Advertising has a long and unbroken history of promoting and normalising white beauty standards, and if Britain built its empire as a geopolitical and ideological project, the advertising industry commodified it. Soap brands such as Pears built a narrative that cast Africa as dark and its people as dirty, the solution to which – conveniently – was soap. Cleansing, lightening and civilising in one handy bar.
These days the marketing has become much more sophisticated. Ads speak of “toning” as code for whitening. Lancôme, which a few years ago got in trouble for using Emma Watson’s image to market its Blanc Expert line in Asia, emphasised that it does not lighten, but rather “evens skin tone, and provides a healthy-looking complexion … an essential part of Asian women’s beauty routines”.
[…]
Shadism, pigmentocracy – the idea of privilege accruing to lighter-skinned black people – and other hierarchies of beauty are a complex picture in which ads such as Nivea’s are only the obvious tip of an insidious iceberg. Celebrities with darker complexions, such as the Sudanese model Nyakim Gatwech – nicknamed Queen of the Dark – and actors such as Lupita Nyong’o, are so often discussed in the context of having achieved the seemingly impossible by being both dark and beautiful, that they become the exceptions that prove the rule.
It is often observed that light-skinned black women are more likely to become global superstars, the Beyoncé-Rihanna effect. They are, however, still black women and therefore not immune from the pressure to lighten – most recently by fans following a new Photoshopping trend of posting pictures of whitened versions of their faces and remarking upon the improvement.
In countries such as Ghana, the intended audience for the Nivea ad, and Nigeria – where an estimated 77% of women use skin-lightening products – the debate has so far, understandably, focused on health. The most toxic skin-lightening ingredients, still freely available, include ingredients such as hydroquinone, mercury and corticosteroid. It’s not unusual for these to be mixed with caustic agents ranging from automotive battery acid, washing power, toothpaste and cloth bleaching agents, with serious and irreversible health consequences.
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October 19, 2017
October 18, 2017
Wheel of Future History
exurb1a
Published on 16 Oct 2017It’s 2017. No jet packs yet, but 3D printed beer will be here soon so just shhhhhhhhh.
The poem near the end is ripped off from Rudyard Kipling’s “If”. It’s a good one. Check it out ► https://www.poetryfoundation.org/poems/46473/if—
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Are There Parts of German WW1 Warships in Space?
Real Engineering
Published on 19 Jul 2017
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October 16, 2017
What Happens When You Inbreed? – Brit Lab
BBC Earth Lab
Published on 17 Dec 2015Does inbreeding really lead to deformities and nasty diseases could inbreeding actually be a good thing? Greg Foot finds out the answers.
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October 15, 2017
David Suzuki’s (incomplete) economic understanding
Several years ago in the Literary Review of Canada, Joseph Heath explained how he tried “being green” and in the process discovered that Canada’s secular environmental saint David Suzuki literally didn’t have a clue about economics:
David Suzuki’s most recent, The Legacy: An Elder’s Vision for Our Sustainable Future, is billed as an attempt by “one of the planet’s preeminent elders” to “sum up in one last lecture all that he has learned over his lifetime.” Suzuki is, of course, one of the most influential public intellectuals in this country. Like most Canadians of my generation, I grew up watching The Nature of Things, and so tend to think of Suzuki as a constant in the universe.
Suzuki was also an environmentalist long before it was cool to be an environmentalist. Perhaps because of this passionate commitment to the cause, it is startling to discover that Suzuki is oblivious to the logic of collective action. What’s worse, he does not even know what an externality is, and seems unwilling to learn. In The Legacy, he repeats the same incorrect definition that he has been using for years (he equates externalities with anything that is not part of, and hence external to, an economic model, and then claims, on that basis, that economists ignore them). Elsewhere, he even provides a detailed account of where the misunderstanding arose. It was apparently based upon something that the instructor said to him, on the first day of an economics class, which he evidently misinterpreted and never bothered to double check.
It is worth pausing for a moment to reflect upon this. It means that Suzuki does not know the first thing about environmental economics. It means that in 38 years as a university professor, public intellectual and environmental activist, he did not once take the time to find out what social scientists have to say about the problem of global warming. It means that he has never even glanced at the Wikipedia page on environmental economics.
Because of this, Suzuki winds up committing the core fallacy of environmental activism. He thinks that if people only understood the consequences that their actions were having on the environment, they would each be motivated to change their behaviour. And so, to the extent that we are not changing our behaviour, it must be because we do not understand, or that we have not been telling ourselves the right “story.” Yet this is manifestly not the case. My wife understands the science of global warming perfectly well. But she also does not like dandelions growing by the side of the road. And when push comes to shove, the desire to kill dandelions wins over environmental peccadilloes. It is not particularly mysterious. It is called free riding; people do it all the time.
Thus when Suzuki writes “we say we are intelligent, but what intelligent creature, knowing that water is a sacred, life-giving element, would use water as a toxic dump?” he seems genuinely not to know. The answer is easy: we are intelligent creatures who care just slightly more about ourselves than we do about other people. For example, like most residents of Toronto I do not use the water on my land as a toxic dump; I use Lake Ontario for that purpose. Saying that “we are water, and whatever we do to water, we do to ourselves” sounds very nice, but all the “we” talk actually encourages a very serious confusion. What I do to water, I primarily do to other people, not to myself, which is why I care about it just ever-so-slightly less.
In the end, and somewhat contrary to all expectations, Suzuki winds up coming off as a science chauvinist. There are basically two bodies of knowledge that he respects. There is physical science — genetics, biology, the stuff that he studies — and there is what he calls “traditional knowledge” — by which he means the wisdom of aboriginal and indigenous peoples. Conspicuously absent is any interest in what social scientists might have to say about how human beings work, about the political process, about the economy and about how societies mobilize to address collective action problems. As a result, he knows a lot more about the nature of things than he does about the nature of people.
H/T to Andrew Potter, via Stephen Gordon for the link.
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The end of the Bronze Age
Colby Cosh linked to an article discussing a convoluted survival from about 1180BC (the image was preserved, but the work itself was destroyed in the late 19th century), which casts some light on the fall of the great Bronze Age cultures of the eastern Mediterannean:
Luwian Hieroglyphic inscription by the Great King of Mira, Kupanta-Kurunta, composed at about 1180 BC.
Credit: Luwian Studies
The 35-cm tall limestone frieze was found back in 1878 in the village of Beyköy, approximately 34 kilometers north of Afyonkarahisar in modern Turkey. It bears the longest known hieroglyphic inscription from the Bronze Age. Soon after local peasants retrieved the stones from the ground, the French archeologist Georges Perrot was able to carefully copy the inscription. However, the villagers subsequently used the stones as building material for the foundation of their mosque.
From about 1950 onwards, Luwian hieroglyphs could be read. At the time, a Turkish/US-American team of experts was established to translate this and other inscriptions that during the 19th century had made their way into the collections of the Ottoman Empire. However, the publication was delayed again and again. Ultimately, around 1985, all the researchers involved in the project had died. Copies of these inscriptions resurfaced recently in the estate of the English prehistorian James Mellaart, who died in 2012. In June 2017, Mellaart’s son Alan handed over this part of the legacy to the Swiss geoarcheologist Dr. Eberhard Zangger, president of the Luwian Studies foundation, to edit and publish the material in due course.
[…]
The inscription and a summary of its contents also appear in a book by Eberhard Zangger that is being published in Germany today: Die Luwier und der Trojanische Krieg – Eine Forschungsgeschichte. According to Zangger, the inscription was commissioned by Kupanta-Kurunta, the Great King of Mira, a Late Bronze Age state in western Asia Minor. When Kupanta-Kurunta had reinforced his realm, just before 1190 BC, he ordered his armies to storm toward the east against the vassal states of the Hittites. After successful conquests on land, the united forces of western Asia Minor also formed a fleet and invaded a number of coastal cities (whose names are given) in the south and southeast of Asia Minor, as well as in Syria and Palestine. Four great princes commanded the naval forces, among them Muksus from the Troad, the region of ancient Troy. The Luwians from western Asia Minor advanced all the way to the borders of Egypt, and even built a fortress at Ashkelon in southern Palestine.
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QotD: Developmental psychology
Developmental psychology describes how children go from helpless infants to reasonable adults. Although a lot of it has to do with sensorimotor skills like walking and talking, the really interesting stuff is cognitive development. Children start off as very buggy reasoners incapable of all but the most superficial forms of logic but gradually go on to develop new abilities and insights that allow them to navigate adult life.
Maybe the most famous of these is “theory of mind”, the ability to view things from other people’s perspective. In a classic demonstration, researchers show little Amy a Skittles bag and ask what she thinks is inside. She guesses Skittles, but the researchers open it and reveal it’s actually pennies. Then they close it up and invite little Brayden into the room. Then they ask Amy what Brayden thinks is inside. If Amy’s three years old or younger, she’ll usually say “pennies” – she knows that pennies are inside, so why shouldn’t Brayden know too? If she’s four or older, she’ll usually say “Skittles” – she realizes on a gut level that she and Brayden are separate minds and that Brayden will have his own perspective. Sometimes the same mistake can extend to preferences and beliefs. Wikipedia gives the example of a child saying “I like Sesame Street, so Daddy must like Sesame Street too.” This is another theory of mind failure grounded in an inability to separate self and environment.
Here’s another example which tentatively sounds like a self-environment failure. Young children really don’t get foreign languages. I got a little of this teaching English in Japan, and heard more of it from other people. The really young kids treated English like a cipher; everybody started out knowing things’ real (ie Japanese) names, but Americans insisted on converting them into their own special American-person code before talking about them. Kids would ask weird things like whether American parents would make an exception and speak Japanese to their kids who were too young to have learned English yet, or whether it was a zero-tolerance policy sort of thing and the families would just not communicate until the kids went to English school. And I made fun of them, but I also remember the first time I visited Paris I heard somebody talking to their dog, and for a split second I was like “Why would you expect your dog to know French?” before my brain kicked in and I was like “Duuhhhh….”
The infamous “magical thinking” which kids display until age 7 or so also involves confused self-environment boundaries. Maybe little Amy gets mad at Brayden and shouts “I HATE HIM” to her mother. The next day, Brayden falls off a step and skins his knee. Amy intuits a cause-and-effect relationship between her hatred and Brayden’s accident and feels guilty. She doesn’t realize that her hatred is internal to herself and can’t affect the world directly. Or kids displaying animism at this age, and expecting that the TV doesn’t work because it’s angry, or the car’s not starting because it’s tired.
Scott Alexander, “What Developmental Milestones Are You Missing?”, Slate Star Codex, 2015-11-03.
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October 13, 2017
QotD: The danger of sewer gas
Confined space entry training dwells on sewer gas a lot. Sewer gas is the chemical equivalent of both barrels to the forehead, so it’s worth the attention. There is a long laundry list of things you need to be aware of, and equipment you need to have on hand to deal with potential sewer gas exposure. The first man is required to enter the confined space wearing a harness which is attached to a winch on a tripod placed over the hole. If he’s incapacitated, the second man yanks him out without doubling down on the problem by jumping in after him. This never happens. The first man goes in without any equipment, and the second man dives in after him and dies on top of him.
Here in Maine, it happened a year or two ago. OSHA prosecuted the owner of a business that lost two men in a sewer because of sewer gas. OSHA didn’t care that the company had trained the men for confined space entry. OSHA didn’t care that the company had supplied the men with all the equipment necessary to do the job safely. The workers left all the equipment in the truck and went in the hole and died, even though they must have known the risk. OSHA prosecutes the business because it’s easier than speaking ill of the dead.
I have a long experience with exactly the type of person who ends up dead in a sewer. Without knowing any particulars of the case, I can tell you that no workman will use any safety device of any kind that interferes with smoking cigarettes — and they all smoke. You can train them and yell at them and equip them to a fare-thee-well, but the moment they’re out of your sight, they’ll do exactly as they please. Texting while driving is the poindexter version of this phenomenon.
Sippican Cottage, “Interestingly, ‘Malfunction of Unknown Provenance’ Is the Name of My Men Without Hats Tribute Band. But I Digress”, Sippican Cottage, 2016-02-25.
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October 9, 2017
What does “predictive processing” have to do with religious experiences?
ESR linked to this article by Connor Wood, saying “This is the best job of synthesis/summary I’ve ever seen on the topic”:
The theory of predictive processing posits that much of the brain’s activity is geared toward building and correcting internal models using feedback from both the body and the environment. This goes for everything from basic motor acts, like reaching for a cup, to more complicated, higher-level experiences like taking part in a religious service.
For example, if you reach for a cup and saucer, your brain uses feed-forward models to generate internal simulations of the consequences of that motor action, and it uses feedback to correct those simulations if those predicted consequences don’t actually match what happens.
Say you’re on a cruise ship. The seas are rough and the ship is heaving to and fro, so your cup slides a few inches away on the table as you reach for it. The simulated prediction your brain had generated falls flat. Fortunately, you’re probably able to grasp the cup in its new position, because your brain uses that sensory feedback to hastily update its model of your body’s relationship to the room, including your table, cup, and saucer. It even incorporates the rhythmic seesawing of the ship into its models.
(Incidentally, this is part of why you get “sea legs” after you’ve been onboard a boat or ship for a few hours – your brain has learned to dynamically compensate for the constant, rhythmic rocking of the boat. Then, when you set foot back on dry land, your motor repertoire is still trying to match the rhythm of the waves, but there are no waves to match. So you feel wobbly, as the electro-chemical memory of the ocean sloshes around inside your nervous system, telling your brain to expect and compensate for a rhythmic rocking that isn’t there anymore.)
According to van Elk and Aleman, this cognitive process of constantly building and correcting models – or selectively failing to correct them – may explain a lot of what we call religious phenomena. How? A core feature of their model is that religious experiences emerge from changes in how the brain processes the external (or exteroceptive) versus the internal (or interoceptive) data that it receives.
For example, they describe intense experiences of personal prayer as resulting from more intense focus on interoceptive signals. Inward focus enables us to simulate the internal mental processes of other people, creating predictive models of what we would likely be feeling, or what plans we’d probably be hatching, if we were in their circumstances. So, when we’re highly focused on our own interoceptive signals, we may be more primed to attribute mental and emotional states to others – even imaginary or invisible others. In the prediction processing model, then, personal prayer – talking to God or gods – involves focusing so intently on our own internal experiences that we become easily able to attribute mental states, emotions, and desires to whatever divine being we (believe we) are engaging with.
Mystical experiences are another type of religious phenomenon, one that’s often characterized by feelings of expansiveness or loss of identification with one’s own ego or consciousness. In the predictive processing model, mystical experience – unlike personal prayer – is most likely to result from an increased attention to exteroceptive data. That is, the brain becomes focused on external sense data to the exclusion of internal information, and this absorption in external input actually decouples the brain’s self-understanding from its own bodily signals. As a result, one suddenly seems to exist outside of, or to transcend, the body.
Read more at http://www.patheos.com/blogs/scienceonreligion/2017/09/predictive-processing-religion/#sxXKrZ2pPzXWMCUw.99
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