climate change activist and science communicator; photographer; mapmaker — advocate for a stable global climate, reduced nuclear weapon risks, and safe human-AI interaction
The scientific study of the nature, functioning, and development of the human mind
Commenting on federal-provincial conflict, Richard Simeon provides a quote from Anthony Downs that I suspect applies at least as much to academics as to politicians:
A second effect of territorial sensitivity is that bureaus consume a great deal of time and energy in territorial struggles that create no socially useful products.
Simeon, Richard. Federal-Provincial Diplomacy. 1971.
Recent work by Gunther and Schmitt (2004) on the hostile media effect offers a partial clarification of our findings. These authors conducted an experiment in which a purposefully crafted neutral text was presented to experts involved in the ongoing controversy over genetically modified organisms. For one randomized group of experts, this text was presented as a news item; for the other, the identical text was presented as a research paper from a senior undergraduate student. In comparing participants’ evaluations of bias in the text, Gunther and Schmitt found striking differences. Whereas the presentation of the text as a news item yielded extreme and contradictory assessments of bias, the identical text presented as an undergraduate research paper was generally judged to be balanced. The authors argue that this reflects the importance of experts’ “imagination of audience” as a critical factor in their understanding of texts and communications. In this sense, experts are reacting against the media based on their understanding of the competency and vulnerability of the general public: “Partisans may believe that information in a mass medium will reach a large audience of neutral, and perhaps more vulnerable, readers – readers who could be convinced by unbalanced or misleading information to support the ‘wrong’ side.” In short, Gunther and Schmitt’s research suggests that negative views of the media related more directly to experts’ views of the general public than to the behaviours of media institutions themselves.
Young, Nathan and Ralph Matthews. The Aquaculture Controversy in Canada: Activism, Policy, and Contested Science. 2010. p. 149 (paperback)
Much of this seems applicable to the movement to keep climate change under control by shifting away from fossil fuels:
Any serious answer, to borrow the well-known phrase from William Faulkner that then-Senator Obama used in his remarkable speech on race during his 2008 campaign for the presidency, must begin with the recognition that “the past is not dead. In fact, it is not even past.” On that view, abolition may be regarded not as a passing episode but as a movement that crystallized – or, as we might say today, channeled – an energy that has been at work in our culture since the beginning and is likely to express itself again in variant forms in the future. If, in fact, there is such a current in American life, surely we want to know why it is sometimes active and sometimes dormant, and why – improbable as it seems to us today – some people of good will and liberal sentiments have resisted it. To ask these sorts of questions is, I think, to broaden our inquiry beyond the kind of documentary texts on which I have so far relied and to include works generally assigned to the category of literature. It is to construe abolitionism not only as a historically specific movement but as an ahistorical category of human will and sentiment – of what we might even dare to call human nature. It is to suggest that we have not seen the last of it, and probably never will.
In this broader view, an abolitionist is not a member of this or that party but is someone who identifies a heinous evil and wants to eradicate it – not tomorrow, not next year, but now. Prince Hamlet of Denmark, who sees “time… out of joint” and believes himself “born to set it right” is an abolitionist – albeit a reluctant one. Don Quixote, who tells Sancho Panza that he was “born in this age of iron” with a duty to restore “the age of gold”, is an abolitionist. Karilov in Dostoevsky’s novel The Possessed (also translated as The Devils), who is prepared to commit suicide to usher in the millennium, is an abolitionist. Indeed every millenarian dreamer who has ever longed for the fire in which sin and sinners are consumed is an abolitionist – and sometimes the purification will include his own self-immolation. (Andrew Delbanco, p. 22-23 hardcover)
…
Perhaps it is not true that “sacred rage” may have been a hindrance to abolitionism after a while. Nothing gets started without the rebels. They are the ones who light the way for others through the illumination of their transcendent feelings. What courage was needed to oppose a system sanctioned by the Bible and seemingly confirmed by history as being permanent. That is why abolitionists, black and white, will continue to speak down through the ages, in some place like China, which badly needs another revolution and the example of the abolitionists. Maybe somewhere a young Chinese person, a twenty-first century leader, is encountering the story of Frederick Douglass. Good news, chariot’s coming, old blacks used to say. (Darryl Pinckney, p. 132-3)
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The problem is perhaps accentuated by the fact that the abolitionist style, by definition, tends to emphasize overarching legal and structural change rather than a highly particular and gradual process of cultural amelioration. Its chief focus was on abolition of the institution of slavery and all its legal and moral supports, not the manumission and uplift of individual slaves, let alone their economic or social empowerment. This approach to reform has the advantage of being bold and comprehensive, buoyed by a sense of crystalline moral clarity. It has the deficiency of being abstract and narrow, tending toward formalism, most concerned with the category of victimhood than the conditions of actual victims, deaf to the thousand complexities of actual human circumstances, and susceptible to the prophetic urge to say, in the accents of Max Weber’s ethic of ultimate ends: “Let justice be done, though the heavens fall!” It is, to use the jargon of moral philosophy, apodictic and deontic rather than empirical and consequentialist. (Wilfred M. McClay p. 141-2)
Delbanco, Andrew. The Abolitionist Imagination. Harvard University Press. 2012.
Related: Daniel Carpenter and Andrew Delbanco on abolitionism
My three-year iPhone contract ends in February, and I am thinking about selling the phone. I am tempted to go entirely phone-free, but there are times when having a phone is necessary to get information (like when things are available for pickup) or for coordinating meetings.
Part of my reluctance to continue with smartphones is the cost. My monthly bills were consistently over $100 until I called Fido to try to cancel and they switched me onto a $60 ‘retention’ plan, which provided more than my previous $100 plan.
Another major motivation is distraction. One part of that is the annoyingly intrusive character of all phones. They allow anybody to demand your immediate attention at any time. Mine is usually on ‘airplane mode’ or off, but that doesn’t entirely eliminate the anxiety, since there is always a nagging sense in my mind that someone might be setting down a batch of missed calls.
A bigger distraction issue comes from just having a smartphone with you. Ordinarily, that means getting periodically interrupted by texts and emails. More subtly, there is the constant temptation to take a peek at the news, have a glance at Twitter, and the like. It takes a person out of the present moment, which makes relatively unpleasant tasks like comp prep more difficult and makes relatively pleasant tasks like walking on a cool fall afternoon less immersive.
The constant tracking and NSA / CSEC paranoia is another cause for skepticism about cell phones.
Going phone-free is probably a bridge too far. I would go with that option if I had someone who could take the occasional message for me and pass it on by email, but I don’t want to burden anyone with that, at least until I get an unpaid intern or two. More plausibly, I will get a very small, very cheap pay-as-you go phone for very occasional use.
It’s hard to say whether three years with the iPhone has provided good value for money. It’s certainly a capable device – especially when traveling – and I have made extensive use of the camera, email functionality, tethering capability, Google Maps connectivity, and web access. At $100 per month for most of the span, the total cost to date has been over $3500 – as much as a 5D Mark III (before battery grip and other necessary extras), or a couple of Fuji X100S cameras (one of which would be a gratuitous 30th-birthday-gift-to-self if I had the funds).
Once my contract ends, I think I can shift to paying month-by-month. As a trial, I may try cancelling it for 2-3 months without selling the phone and testing my experience with the pay-as-you-go option. At that point, I can re-evaluate.
Most people have probably heard how the first person who suggested that doctors wash their hands before delivering babies in order to prevent infections was ridiculed and rejected. I didn’t realize quite how far his persecution went:
After he published his findings, though, many of his colleagues were offended at the suggestion that they did not have clean hands. After all, doctors were gentlemen and as Charles Meigs, another obstetrician, put it, “a gentleman’s hands are clean”. Discouraged, Semmelweis slipped into depression and was eventually committed to a lunatic asylum. He died 14 days later, after being brutally beaten by the guards.
Perhaps the lesson to be drawn is: don’t underestimate how willing self-policing groups of experts can be to reject important new information in order to protect their self-image and prestige.
The people in the chaos cannot learn. They cannot understand what they are doing to the sea and the sky and the plants and the animals. They cannot understand that they are killing them, and that they will end by killing themselves. And there are so many of them, and each one of them is doing part of the killing, whether they know it or not. And when you tell them to stop, they don’t hear you.
So there is only one thing left to do. Either most of them must be cleared away while there is still an earth, with trees and flowers and birds and fish and so on, or all must die when there are none of those things left. Because if there are none of those things left, then there will be nothing at all. Not even any people.
So shouldn’t you give those ones a second chance? he asked himself. No, he answered, because they have had a second chance. They have had many second chances. Now is the time.
Atwood, Margaret. MaddAddam. 2013. p. 291 (hardcover)
In 2007, Harper strategist Tom Flanagan enumerated ten ‘commandments’ for the effective use of power by the Conservative party:
Certainly, they have done better in electoral terms than many people expected. When I moved to Ottawa in 2007, many people expected the Harper minority government to come to an end reasonably quickly, probably after the Liberals rebuilt themselves. Not least because of the Green-NDP-Liberal split on the left, that has yet to happen.
Living in a residence where nobody knows anyone else and where no action can generally be attributed to a specific individual illustrates what happens when the bonds of community are thin.
The refrigerator is often crammed with rotting, stinking food – all of it heaped together in opaque plastic grocery bags. Someone has been dumping a pot worth of tea leaves into the sink twice a day all summer, never throwing them away or even washing them down the drain. Someone also seems to have a habit of drinking 4-6 disposable cups of coffee in one of the bathrooms, then leaving the cups strewn across the floor. The other day someone stole my (inexpensive) razor, which I had been using since I was an undergraduate and which I left in the main unisex bathroom accidentally for a few minutes. Desirable food regularly goes missing, the kitchen and common room are always gross (especially during weekends when there is no staff to clean), with stained couches and carpets, sticky counter-tops, and a microwave spattered with vaporized remnants of instant meals. People are often raucous and loud at night. At one point, someone discarded a large amount of food belonging to other people so they could put four 24-can flats of Coca Cola into the shared fridge at once.
Morrison Hall has been good in terms of proximity to libraries, air conditioning, and extremely fast internet access. I will naturally be happy to move back into Massey on August 30th. I just wish it were possible to do directly, without the 9-day purgatorial period that arises from Morrison’s August 21st move-out date.
This is rather interesting, and makes some excellent points:
Pinker, Steven. “Science Is Not Your Enemy: An impassioned plea to neglected novelists, embattled professors, and tenure-less historians“. 2013.
The human need for community can never be satisfied by a single, all-encompassing group, no matter how rich or pervasive its culture. Indeed, such a group would stifle the deep-seated need for a broad and varied range of communal bonds that overlap and intersect, jostling among themselves for our allegiance. In a word, community demands communities.
Brian Slattery, quoted in: Cairns, Alan. Citizens Plus: Aboriginal Peoples and the Canadian State. (2000).