AI is not your friend.

I want to pass on clips from Mike Caulfield's piece in The Atlantic on how "opinionated" chatbots destroy AI's potential, and how this can be fixed:

Recently, after an update that was supposed to make ChatGPT “better at guiding conversations toward productive outcomes,” according to release notes from OpenAI, the bot couldn’t stop telling users how brilliant their bad ideas were. ChatGPT reportedly told one person that their plan to sell literal “shit on a stick” was “not just smart—it’s genius.”

Many more examples cropped up, and OpenAI rolled back the product in response, explaining in a blog post that “the update we removed was overly flattering or agreeable—often described as sycophantic.” The company added that the chatbot’s system would be refined and new guardrails would be put into place to avoid “uncomfortable, unsettling” interactions.

But this was not just a ChatGPT problem. Sycophancy is a common feature of chatbots: A 2023 paper by researchers from Anthropic found that it was a “general behavior of state-of-the-art AI assistants,” and that large language models sometimes sacrifice “truthfulness” to align with a user’s views. Many researchers see this phenomenon as a direct result of the “training” phase of these systems, where humans rate a model’s responses to fine-tune the program’s behavior. The bot sees that its evaluators react more favorably when their views are reinforced—and when they’re flattered by the program—and shapes its behavior accordingly.

The specific training process that seems to produce this problem is known as “Reinforcement Learning From Human Feedback” (RLHF). It’s a variety of machine learning, but as recent events show, that might be a bit of a misnomer. RLHF now seems more like a process by which machines learn humans, including our weaknesses and how to exploit them. Chatbots tap into our desire to be proved right or to feel special.

Reading about sycophantic AI, I’ve been struck by how it mirrors another problem. As I’ve written previously, social media was imagined to be a vehicle for expanding our minds, but it has instead become a justification machine, a place for users to reassure themselves that their attitude is correct despite evidence to the contrary. Doing so is as easy as plugging into a social feed and drinking from a firehose of “evidence” that proves the righteousness of a given position, no matter how wrongheaded it may be. AI now looks to be its own kind of justification machine—more convincing, more efficient, and therefore even more dangerous than social media.

OpenAI’s explanation about the ChatGPT update suggests that the company can effectively adjust some dials and turn down the sycophancy. But even if that were so, OpenAI wouldn’t truly solve the bigger problem, which is that opinionated chatbots are actually poor applications of AI. Alison Gopnik, a researcher who specializes in cognitive development, has proposed a better way of thinking about LLMs: These systems aren’t companions or nascent intelligences at all. They’re “cultural technologies”—tools that enable people to benefit from the shared knowledge, expertise, and information gathered throughout human history. Just as the introduction of the printed book or the search engine created new systems to get the discoveries of one person into the mind of another, LLMs consume and repackage huge amounts of existing knowledge in ways that allow us to connect with ideas and manners of thinking we might otherwise not encounter. In this framework, a tool like ChatGPT should evince no “opinions” at all but instead serve as a new interface to the knowledge, skills, and understanding of others.

...the technology has evolved rapidly over the past year or so. Today’s systems can incorporate real-time search and use increasingly sophisticated methods for “grounding”—connecting AI outputs to specific, verifiable knowledge and sourced analysis. They can footnote and cite, pulling in sources and perspectives not just as an afterthought but as part of their exploratory process; links to outside articles are now a common feature.

I would propose a simple rule: no answers from nowhere. This rule is less convenient, and that’s the point. The chatbot should be a conduit for the information of the world, not an arbiter of truth. And this would extend even to areas where judgment is somewhat personal. Imagine, for example, asking an AI to evaluate your attempt at writing a haiku. Rather than pronouncing its “opinion,” it could default to explaining how different poetic traditions would view your work—first from a formalist perspective, then perhaps from an experimental tradition. It could link you to examples of both traditional haiku and more avant-garde poetry, helping you situate your creation within established traditions. In having AI moving away from sycophancy, I’m not proposing that the response be that your poem is horrible or that it makes Vogon poetry sound mellifluous. I am proposing that rather than act like an opinionated friend, AI would produce a map of the landscape of human knowledge and opinions for you to navigate, one you can use to get somewhere a bit better.

There’s a good analogy in maps. Traditional maps showed us an entire landscape—streets, landmarks, neighborhoods—allowing us to understand how everything fit together. Modern turn-by-turn navigation gives us precisely what we need in the moment, but at a cost: Years after moving to a new city, many people still don’t understand its geography. We move through a constructed reality, taking one direction at a time, never seeing the whole, never discovering alternate routes, and in some cases never getting the sense of place that a map-level understanding could provide. The result feels more fluid in the moment but ultimately more isolated, thinner, and sometimes less human.

For driving, perhaps that’s an acceptable trade-off. Anyone who’s attempted to read a paper map while navigating traffic understands the dangers of trying to comprehend the full picture mid-journey. But when it comes to our information environment, the dangers run in the opposite direction. Yes, AI systems that mindlessly reflect our biases back to us present serious problems and will cause real harm. But perhaps the more profound question is why we’ve decided to consume the combined knowledge and wisdom of human civilization through a straw of “opinion” in the first place.

The promise of AI was never that it would have good opinions. It was that it would help us benefit from the wealth of expertise and insight in the world that might never otherwise find its way to us—that it would show us not what to think but how others have thought and how others might think, where consensus exists and where meaningful disagreement continues. As these systems grow more powerful, perhaps we should demand less personality and more perspective. The stakes are high: If we fail, we may turn a potentially groundbreaking interface to the collective knowledge and skills of all humanity into just more shit on a stick.

On replacing the American establishment - the ideological battle for the soul of Trump World.

 I want to pass on the first few paragraphs from Chaffin and Elinson's  piece in the May 10 Wall Street Journal, which give a juicy summary of warring camps in MAGA world:

When President Trump announced last month that he would upend decades of American trade policy by imposing massive tariffs even on longtime allies, he aroused the competing spirits of his closest advisers. Elon Musk, the world’s richest man, was all too aware of the disruption tariffs would pose to his electric vehicle company, Tesla, with factories and suppliers around the world. He blasted Trump’s trade adviser, Peter Navarro, as “a moron” and “dumber than a sack of bricks.”

Vice President JD Vance, on the other hand, is an ardent defender of a trade policy that Trump insists will restore industrial jobs to the Rust Belt, including Vance’s home state of Ohio. “What has the globalist economy gotten the United States of America?” he asked on Fox News last month.

“We borrow money from Chinese peasants to buy the things those Chinese peasants manufacture. That is not a recipe for economic prosperity.”

Within that clash were strains of two radical and conflicting philosophies that have animated Trump’s first 100 days. On one side are tech bros racing to create a new future; on the other, a resurgent band of conservative Catholics who yearn for an imagined past. Both groups agree that the status quo has failed America and must be torn down to make way for a new “postliberal” world. This conviction explains much of the revolutionary fervor of Trump’s second term, especially the aggressive bludgeoning of elite universities and the federal workforce.

But the two camps disagree sharply on why liberalism should be junked and what should replace it. The techies envision a libertarian world in which great men like Musk can build a utopian future unfettered by government bureaucrats and regulation. Their dark prince is Curtis Yarvin, a blogger-philosopher who has called for American democracy to be replaced by a king who would run the nation like a tech CEO.

The conservative Catholics, in contrast, want to return America to a bygone era. They venerate local communities, small producers and those who work with their hands. This “common good” conservatism, as they call it, is bound together by tradition and religious morality. Unlike Musk, with his many baby mamas and his zeal to colonize Mars, they believe in limits and personal restraint.

 

 

 

Parents convey a male default in child-directed speech

Interesting open source article describing experiments by Leshin et al.  (Our current MAGA overlords would like to ban such perspectives.) Their abstract: 

Adults tend to view men (more so than women) as default people, with numerous real-world consequences for gender equity. In the United States, the tendency to center men in concepts of people develops across middle childhood, yet the specific mechanisms that contribute to it remain unknown. Here, we investigate one subtle but potentially powerful social mechanism: the category labels that parents use to describe boys/men and girls/women in conversations with their children. Across two studies (N = 822 parent–child dyads, predominantly from the United States), parents used gender-neutral labels like “kid” or “person” more often to describe boys/men than girls/women and, conversely, used gender-specific labels (e.g., “girl”) more often to describe girls/women than boys/men. These patterns emerged when parents were shown gender-stereotypical girls/women and boys/men (e.g., a girl painting her nails, a boy digging for worms); when parents viewed counterstereotypical stimuli (e.g., a boy painting his nails, a girl digging for worms), the patterns reversed. Our findings illuminate parents’ category label usage as a critical social mechanism that may undergird the development of a male default in a US cultural context, informing efforts to intervene on this process.

Critical fragility in sociotechnical systems

Here is the abstract and part of the introduction (giving examples of system breakdowns) of a fascinating and approachable analysis by Moran et al.  Motivated readers can obtain a PDF of the article from me. 

Abstract

Sociotechnical systems, where technological and human elements interact in a goal-oriented manner, provide important functional support to our societies. Here, we draw attention to the underappreciated concept of timeliness—i.e., system elements being available at the right place at the right time—that has been ubiquitously and integrally adopted as a quality standard in the modus operandi of sociotechnical systems. We point out that a variety of incentives, often reinforced by competitive pressures, prompt system operators to myopically optimize for efficiencies, running the risk of inadvertently taking timeliness to the limit of its operational performance, correspondingly making the system critically fragile to perturbations by pushing the entire system toward the proverbial “edge of a cliff.” Invoking a stylized model for operational delays, we identify the limiting operational performance of timeliness, as a true critical point, where the smallest of perturbations can lead to a systemic collapse. Specifically for firm-to-firm production networks, we suggest that the proximity to critical fragility is an important ingredient for understanding the fundamental “excess volatility puzzle” in economics. Further, in generality for optimizing sociotechnical systems, we propose that critical fragility is a crucial aspect in managing the trade-off between efficiency and robustness.

 

From the introduction:

 

Sociotechnical systems (STSs) are complex systems where human elements (individuals, groups, and larger organizations), technology, and infrastructure combine, and interact, in a goal-oriented manner. Their functionalities require designed or planned interactions among the system elements—humans and technology—that are often spread across geographical space. The pathways for these interactions are designed and planned with the aim of providing operational stability of STSs, and they are embedded within technological infrastructures (1). Playing crucial roles in health services, transport, communications, energy provision, food supply, and, more generally, in the coordinated production of goods and services, they make our societies function. STSs exist at many different levels, from niche systems like neighborhood garbage disposal, to intermediate systems such as regional/national waste management, reaching up to systems of systems, e.g., global climate coordination in a world economy.

 

In spite of the design of the STSs with the intention of providing stable operations, STSs display the hallmarks of fragility, where the emergence of nontrivial dynamical instabilities is commonplace (2). Minor and/or geographically local events can cascade and spread to lead to system-wide disruptions, including a collapse of the whole system. Examples include i) the grounding of an entire airline [e.g., Southwest Airlines in April 2023 (3)]; ii) the cancellation of all train rides to reboot scheduling (4); iii) a worldwide supply chain blockage due to natural disasters (5), or because of a singular shipping accident [e.g., in the Suez Canal in March 2021 (6)]; iv) a financial crash happening without a compelling fundamental reason and on days without significant news [e.g., the “Black Monday” October 19, 1987, stock market crash (7)]; or v) the global financial (and economic) crisis of 2008 that emanated from the US subprime loan market, which represented a small fraction of the US economy, and an even smaller fraction of the global economy (8).

 

 

 

 

 

 

 

The Coup has already happened.

It's a Coup! 

Go to dogegov.com and click on articles in the drop down menu to learn about our new masters.  

Even more cheerful reading....on civilizational war and oligarchic technocracy.

I hesitate to add to the ongoing flow of negativity in the infosphere,  but I will pass on my edited ChatGPT 4o summaries of articles by Venkatesh Rao and Timothy Snyder.  I think they describe our situation in appropriately dire terms.

Rao argues that contemporary U.S. politics has shifted from a “culture war” to a “civilizational war,” and suggests that Trump and Musk’s faction has undergone this shift by becoming more disciplined and warlike, while Democrats remain stuck in an outdated, ineffective culture-war mode. Unlike culture wars, which are low-intensity conflicts centered on optics and social skirmishes, civilizational wars resemble historical steppe-nomad conquests—high-tempo, ruthless, and strategically destructive. The piece draws parallels to the 30 Years’ War and Mongol tactics, suggesting that modern “warriors” operate in a decentralized, open-source insurgency mode, using social media as a kind of continuous intoxication (akin to fermented mare’s milk for nomads) to stay engaged and aggressive. The author critiques mainstream political analysis for misunderstanding this shift, misinterpreting legal checks and media discourse as signs of normalcy rather than symptoms of deeper conflict. Ultimately, they suggest this is a negative-sum war that cannot be stopped, only mitigated.

Snyder describes the U.S. ias undergoing an oligarchic coup aimed at dismantling democracy and concentrating power among a wealthy elite. It asserts that the current executive branch rejects the idea of America as a nation governed by its people and instead seeks to create disorder to strengthen its control. The systematic discrediting of government institutions, demonization of federal workers, and elevation of billionaires as heroes have paved the way for this takeover. The destruction is intentional, with no plan to govern—only to create chaos that justifies authoritarian rule. The author likens Trump’s tariffs, attacks on allies, and deportation spectacles to deliberate strategies designed to impoverish, divide, and weaken Americans while enriching a select few. The removal of experienced officials in law enforcement and intelligence, under the guise of ideological purges, aims to eliminate those who could resist lawlessness. The article warns that unless citizens act decisively—through legal challenges, state-level resistance, impeachment efforts, and corporate pushback—the country will descend into an anti-democratic system where oligarchs manipulate markets and power unchecked. The call to action is urgent: people must organize, resist demoralization, and recognize that self-governance requires collective action beyond just voting.

 

How much does language shape our thinking?

I want to pass on this link to Manvir Singh's article in The New Yorker which has the title of this post.  I enjoyed reading the article. 

Also, I've been comparing the responses of LLMs  (Chat GPT 4o, Perplexity, Anthropic, Gemini) to the very simple prompt:  "Please summarize the following essay with the title: ......".  I'm frequently finding the Perplexity response most useful. It provides a list of steps it is following and HTML links to the sources it is using.  I estimate it would take me at least 30 min to prepare a summary of similar quality to the following Perplexity summary of the Singh article:

The essay explores the profound question of how language shapes human thought, examining cultural, cognitive, and social dimensions of this relationship.

Key Themes and Arguments:

 1. Language as Empowerment: The essay opens with the story of Angrezi Devi, the “Goddess English,” created by Dalit writer Chandra Bhan Prasad in India to symbolize the liberating potential of English for marginalized communities. Prasad argues that English offers Dalits a pathway out of caste oppression, contrasting it with Hindi, which he sees as reinforcing caste biases. 

2. Global Dominance of English: English is highlighted as the world’s dominant lingua franca, used in international institutions and pursued globally for its economic and social opportunities. However, its spread is accompanied by concerns about cultural homogenization and “cognitive hegemony,” where English’s structures might shape thought in ways aligned with Western norms. 

3. Linguistic Relativity and Whorfianism: The essay revisits Benjamin Lee Whorf’s theory that language influences thought, contrasting “strong Whorfianism” (language determines thought) with “weak Whorfianism” (language subtly shapes cognition). Examples include studies showing how Russian speakers distinguish shades of blue more effectively than English speakers due to their language’s lexical distinctions. 

 4. Cultural Variations in Cognition: Research reveals striking differences in how languages shape perceptions of time, space, and sensory experiences. For instance: • Aymara speakers conceptualize time with the past “in front” and the future “behind,” reflecting their linguistic metaphors. • Jahai speakers possess a rich vocabulary for smells, unlike English speakers who struggle to describe odors abstractly. 

5. Critiques and Nuances: While critics like Steven Pinker dismiss extreme Whorfian claims as overblown, recent research supports nuanced effects of language on cognition. Language influences attention, memory, and problem-solving in culturally specific ways but does not wholly dictate thought. 

6. Language Evolution and Adaptation: The essay emphasizes that languages evolve to reflect local contexts. For example, Indian English integrates native linguistic features like honorifics and unique phrases, showing how English adapts to diverse cultural environments rather than imposing uniformity.

Conclusion:
The essay concludes that while language profoundly influences thought, this relationship is dynamic and bidirectional. Languages shape how we perceive the world, but human cognition also transforms languages over time. Linguistic diversity is celebrated as a testament to humanity’s ingenuity and adaptability.

The origin of color categories

Garside et al. make observations suggesting that cognitive mechanisms such as language are required for the expression of consensus color categories.

Significance

A hallmark of intelligence is the use of concepts. Are people innately equipped with concepts? Prior research has addressed the question using color, because color is experienced categorically: color categories reflect concepts of color. This study tested for color categories in macaque monkeys, a species with the same visual-encoding systems as humans. If color categories are innate products of vision, monkeys should have them. The data were analyzed with sensitive computational models, which showed that monkeys do not have consensus color categories, unlike humans. One monkey had a private color category, suggesting that the capacity to form color categories is innate. The results imply that cognitive mechanisms such as language are required for the expression of consensus color categories.

Abstract

To what extent does concept formation require language? Here, we exploit color to address this question and ask whether macaque monkeys have color concepts evident as categories. Macaques have similar cone photoreceptors and central visual circuits to humans, yet they lack language. Whether Old World monkeys such as macaques have consensus color categories is unresolved, but if they do, then language cannot be required. If macaques do not have color categories, then color categories in humans are unlikely to derive from innate properties of visual encoding and likely to depend on cognitive abilities such as language that differ between monkeys and humans. We tested macaques by adapting a match-to-sample paradigm used in humans to uncover color categories from errors in matches, and we analyzed the data using computational simulations that assess the possibility of unrecognized distortions in the perceptual uniformity of color space. The results provide evidence that humans have consensus cognitive color categories and macaques do not. One animal showed evidence for a private color category, demonstrating that monkeys have the capacity to form color categories even if they do not form consensus color categories. Taken together, the results imply that consensus color categories in humans, for which there is ample evidence, must depend upon language or other cognitive abilities.

 

Romantic Relationships Matter More to Men than to Women

I pass on the abstract of an interesting manuscript that has been accepted by Behavioral and Brain Science, by Wahring et al. :

Women are often viewed as more romantic than men, and romantic relationships are assumed to be more central to the lives of women than to those of men. Despite the prevalence of these beliefs, some recent research paints a different picture. Using principles and insights based on the interdisciplinary literature on mixed-gender relationships, we advance a set of four propositions relevant to differences between men and women and their romantic relationships. We propose that relative to women: (a) men expect to obtain greater benefits from relationship formation and thus strive more strongly for a romantic partner, (b) men benefit more from romantic relationship involvement in terms of their mental and physical health, (c) men are less likely to initiate breakups, and (d) men suffer more from relationship dissolution. We offer theoretical explanations based on differences between men and women in the availability of social networks that provide intimacy and emotional support. We discuss implications for friendships in general and friendships between men and women in particular.

Children as agents of cultural adaption

When I scroll through some of the social medial sites (Instagram, Tik-Tok, X, YouTube, etc.) used by today's teenagers and their influencers I feel I am visiting another planet whose denizens have brains that process reality in an entirely different way from my 82 year old model. They have much shorter attention spans that remain focused on one context for only a few seconds  before flitting on. What kind of culture does this peer group inhabit?  This issue is addressed in a manuscript  by Levy and Amir accepted by Behavioral and Brain Science that one can download and read through.   Here is their abstract:

The human capacity for culture is a key determinant of our success as a species. While much work has examined adults’ abilities to create and transmit cultural knowledge, relatively less work has focused on the role of children (approx. 3-17 years) in this important process. In the cases where children are acknowledged, they are largely portrayed as acquirers of cultural knowledge from adults, rather than cultural producers in their own right. In this paper, we bring attention to the important role that children play in cultural adaptation by highlighting the structure, function, and ubiquity of the large body of knowledge produced and transmitted by children, known as peer culture. Supported by evidence from diverse disciplines, we argue that children are independent producers and maintainers of these autonomous cultures, which exist with regularity across diverse societies, and persist despite compounding threats. Critically, we argue peer cultures are a source of community knowledge diversity, encompassing both material and immaterial knowledge related to geography, ecology, subsistence, norms, and language. Through a number of case studies, we further argue that peer culture products and associated practices — including exploration, learning, and the retention of abandoned adult cultural traits — may help populations adapt to changing ecological and social conditions, contribute to community resilience, and even produce new cultural communities. We end by highlighting the pressing need for research to more carefully investigate children's roles as active agents in cultural adaptation.

Half a century of quantitative cultural evolution

The latest PNAS issue has a fascinating open source section on quantitative studies of recent cultural evolution. 

Collective behavior from surprise minimization

A fascinating model for collective behavior from Heins et al.:

Significance

We introduce a model of collective behavior, proposing that individual members within a group, such as a school of fish or a flock of birds, act to minimize surprise. This active inference approach naturally generates well-known collective phenomena such as cohesion and directed movement without explicit behavioral rules. Our model reveals intricate relationships between individual beliefs and group properties, demonstrating that beliefs about uncertainty can shape collective decision-making accuracy. As agents update their generative model in real time, groups become more sensitive to external perturbations and more robust in encoding information. Our work provides fresh insights into understanding collective dynamics and could inspire strategies in the study of animal behavior, swarm robotics, and distributed systems.

Abstract

Collective motion is ubiquitous in nature; groups of animals, such as fish, birds, and ungulates appear to move as a whole, exhibiting a rich behavioral repertoire that ranges from directed movement to milling to disordered swarming. Typically, such macroscopic patterns arise from decentralized, local interactions among constituent components (e.g., individual fish in a school). Preeminent models of this process describe individuals as self-propelled particles, subject to self-generated motion and “social forces” such as short-range repulsion and long-range attraction or alignment. However, organisms are not particles; they are probabilistic decision-makers. Here, we introduce an approach to modeling collective behavior based on active inference. This cognitive framework casts behavior as the consequence of a single imperative: to minimize surprise. We demonstrate that many empirically observed collective phenomena, including cohesion, milling, and directed motion, emerge naturally when considering behavior as driven by active Bayesian inference—without explicitly building behavioral rules or goals into individual agents. Furthermore, we show that active inference can recover and generalize the classical notion of social forces as agents attempt to suppress prediction errors that conflict with their expectations. By exploring the parameter space of the belief-based model, we reveal nontrivial relationships between the individual beliefs and group properties like polarization and the tendency to visit different collective states. We also explore how individual beliefs about uncertainty determine collective decision-making accuracy. Finally, we show how agents can update their generative model over time, resulting in groups that are collectively more sensitive to external fluctuations and encode information more robustly.

The Hidden History of Debt

I pass on this link from the latest Human Bridges newsletter, and would encourage readers to subscribe to and support the Observatory's Human Bridges project, which is part of the Independent Media Institute:

Recent scientific findings and research in the study of human origins and our biology, paleoanthropology, and primate research have reached a key threshold: we are increasingly able to trace the outlines and fill in the blanks of our evolutionary story that began 7 million years ago to the present, and understand the social and cultural processes that produced the world we live in now.

The "enjunkification" of our online lives

I want to pass on two articles I've poured over several times, that describe the increasing "complexification" or "enjunkification" of our online lives. The first is "The Year Millennials Aged Out of the Internet" by Millenial writer Max Reed. Here are some clips from the article. 

Something is changing about the internet, and I am not the only person to have noticed. Everywhere I turned online this year, someone was mourning: Amazon is “making itself worse” (as New York magazine moaned); Google Search is a “bloated and overmonetized” tragedy (as The Atlantic lamented); “social media is doomed to die,” (as the tech news website The Verge proclaimed); even TikTok is becoming enjunkified (to bowdlerize an inventive coinage of the sci-fi writer Cory Doctorow, republished in Wired). But the main complaint I have heard was put best, and most bluntly, in The New Yorker: “The Internet Isn’t Fun Anymore.”

The heaviest users and most engaged American audience on the internet are no longer millennials but our successors in Generation Z. If the internet is no longer fun for millennials, it may simply be because it’s not our internet anymore. It belongs to zoomers now...zoomers, and the adolescents in Generation Alpha nipping at their generational heels, still seem to be having plenty of fun online. Even if I find it all inscrutable and a bit irritating, the creative expression and exuberant sociality that made the internet so fun to me a decade ago are booming among 20-somethings on TikTok, Instagram, Discord, Twitch and even X.

...even if you’re jealous of zoomers and their Discord chats and TikTok memes, consider that the combined inevitability of enjunkification and cognitive decline means that their internet will die, too, and Generation Alpha will have its own era of inscrutable memes and alienating influencers. And then the zoomers can join millennials in feeling what boomers have felt for decades: annoyed and uncomfortable at the computer.

The second article I mention is Jon Caramanica's:  "Have We Reached the End of TikTok’s Infinite Scroll?" Again, a few clips:

The app once offered seemingly endless chances to be charmed by music, dances, personalities and products. But in only a few short years, its promise of kismet is evaporating...increasingly in recent months, scrolling the feed has come to resemble fumbling in the junk drawer: navigating a collection of abandoned desires, who-put-that-here fluff and things that take up awkward space in a way that blocks access to what you’re actually looking for.

This has happened before, of course — the moment when Twitter turned from good-faith salon to sinister outrage derby, or when Instagram, and its army of influencers, learned to homogenize joy and beauty...the malaise that has begun to suffuse TikTok feels systemic, market-driven and also potentially existential, suggesting the end of a flourishing era and the precipice of a wasteland period.

It’s an unfortunate result of the confluence of a few crucial factors. Most glaring is the arrival of TikTok’s shopping platform, which has turned even small creators into spokespeople and the for-you page of recommendations into an unruly bazaar...The effect of seeing all of these quasi-ads — QVC in your pocket — is soul-deadening...The speed and volume of the shift has been startling. Over time, Instagram became glutted with sponsored content and buy links, but its shopping interface never derailed the overall experience of the app. TikTok Shop has done that in just a few months, spoiling a tremendous amount of good will in the process.

 

 

AI makes our humanity matter more than ever.

I want to pass on this link to an NYTimes Opinion Guest essay by Aneesh Raman, a work force expert at LinkedIn,  and Maria Flynn, president of Jobs for the Future,  For readers blocked by the NYTimes paywall, I paste in the conclusion of the article:

Minouche Shafik, who is now the president of Columbia University, said: “In the past, jobs were about muscles. Now they’re about brains, but in the future, they’ll be about the heart.”

The knowledge economy that we have lived in for decades emerged out of a goods economy that we lived in for millenniums, fueled by agriculture and manufacturing. Today the knowledge economy is giving way to a relationship economy, in which people skills and social abilities are going to become even more core to success than ever before. That possibility is not just cause for new thinking when it comes to work force training. It is also cause for greater imagination when it comes to what is possible for us as humans not simply as individuals and organizations but as a species.

 

 

 

How long has humanity been at war with itself?

I would like to point MindBlog readers to an article by Deborah Barsky with the title of this post. The following clip provides relevant links to the Human Bridges project of the Independent Media Institute. 

Deborah Barsky is a writing fellow for the Human Bridges project of the Independent Media Institute, a researcher at the Catalan Institute of Human Paleoecology and Social Evolution, and an associate professor at the Rovira i Virgili University in Tarragona, Spain, with the Open University of Catalonia (UOC). She is the author of Human Prehistory: Exploring the Past to Understand the Future (Cambridge University Press, 2022).

Bodily maps of musical sensations across cultures

Interesting work from Putkinen et al. (open source):  

Significance

Music is inherently linked with the body. Here, we investigated how music's emotional and structural aspects influence bodily sensations and whether these sensations are consistent across cultures. Bodily sensations evoked by music varied depending on its emotional qualities, and the music-induced bodily sensations and emotions were consistent across the tested cultures. Musical features also influenced the emotional experiences and bodily sensations consistently across cultures. These findings show that bodily feelings contribute to the elicitation and differentiation of music-induced emotions and suggest similar embodiment of music-induced emotions in geographically distant cultures. Music-induced emotions may transcend cultural boundaries due to cross-culturally shared links between musical features, bodily sensations, and emotions.

Abstract

Emotions, bodily sensations and movement are integral parts of musical experiences. Yet, it remains unknown i) whether emotional connotations and structural features of music elicit discrete bodily sensations and ii) whether these sensations are culturally consistent. We addressed these questions in a cross-cultural study with Western (European and North American, n = 903) and East Asian (Chinese, n = 1035). We precented participants with silhouettes of human bodies and asked them to indicate the bodily regions whose activity they felt changing while listening to Western and Asian musical pieces with varying emotional and acoustic qualities. The resulting bodily sensation maps (BSMs) varied as a function of the emotional qualities of the songs, particularly in the limb, chest, and head regions. Music-induced emotions and corresponding BSMs were replicable across Western and East Asian subjects. The BSMs clustered similarly across cultures, and cluster structures were similar for BSMs and self-reports of emotional experience. The acoustic and structural features of music were consistently associated with the emotion ratings and music-induced bodily sensations across cultures. These results highlight the importance of subjective bodily experience in music-induced emotions and demonstrate consistent associations between musical features, music-induced emotions, and bodily sensations across distant cultures.

Historical Myths as Culturally Evolved Technologies for Coalitional Recruitment

I pass on to MindBlog readers the abstract of a recent Behavioral and Brain Science article by Sijilmassi et al. titled "‘Our Roots Run Deep’: Historical Myths as Culturally Evolved Technologies for Coalitional Recruitment."  Motivated readers can obtain a PDF of the article from me. 

One of the most remarkable manifestations of social cohesion in large-scale entities is the belief in a shared, distinct and ancestral past. Human communities around the world take pride in their ancestral roots, commemorate their long history of shared experiences, and celebrate the distinctiveness of their historical trajectory. Why do humans put so much effort into celebrating a long-gone past? Integrating insights from evolutionary psychology, social psychology, evolutionary anthropology, political science, cultural history and political economy, we show that the cultural success of historical myths is driven by a specific adaptive challenge for humans: the need to recruit coalitional support to engage in large scale collective action and prevail in conflicts. By showcasing a long history of cooperation and shared experiences, these myths serve as super-stimuli, activating specific features of social cognition and drawing attention to cues of fitness interdependence. In this account, historical myths can spread within a population without requiring group-level selection, as long as individuals have a vested interest in their propagation and strong psychological motivations to create them. Finally, this framework explains, not only the design-features of historical myths, but also important patterns in their cross-cultural prevalence, inter-individual distribution, and particular content.

On shifting perspectives....

I pass on clips from a piece in the 12/202/23 Wall Street Journal by Carlo Rovelli, the author, most recently, of ‘ White Holes: Inside the Horizon’

Somnium

By Johannes Kepler (1634)

1 Perhaps the greatest conceptual earthquake in the history of civilization was the Copernican Revolution. Prior to Copernicus, there were two realms: the celestial and the terrestrial. Celestial things orbit, terrestrial ones fall. The former are eternal, the latter perishable. Copernicus proposed a different organization of reality, in which the sun is in a class of its own. In another class are the planets, with the Earth being merely one among many. The moon is in yet another class, all by itself. Everything revolves around the sun, but the moon revolves around the Earth. This mad subversion of conventional reason was taken seriously only after Galileo and Kepler convinced humankind that Copernicus was indeed right. “Somnium” (“The Dream”) is the story of an Icelandic boy—Kepler’s alter ego—his witch mother and a daemon. The daemon takes the mother and son up to the moon to survey the universe, showing explicitly that what they usually see from Earth is the perspective from a moving body. Sheer genius.

History

By Elsa Morante (1974)

2 This passionate and intelligent novel is a fresco of Italy during World War II. “La Storia,” its title in Italian, can be translated as “story” or “tale” as well as “history.” Elsa Morante plumbs the complexity of humankind and its troubles, examining the sufferings caused by war. She writes from the view of the everyday people who bear the burden of the horror. This allows her to avoid taking sides and to see the humanity in both. The subtitle of this masterpiece—“a scandal that has lasted for ten thousand years”— captures Morante’s judgment of war, inviting us to a perspective shift on all wars.

Collected Poems of Lenore Kandel

By Lenore Kandel (2012)

3 Lenore Kandel was a wonderful and underrated poet who was part of the Beat-hippie movement in California. The tone of her poems varies widely, from bliss to desperation: “who finked on the angels / who stole the holy grail and hocked it for a jug of wine?” She created a scandal in the late 1960s by writing about sex in a strong, vivid way. Her profoundly anticonformist voice offers a radical shift of perspective by singing the beauty and the sacredness of female desire.

Why Empires Fall

By Peter Heather and John Rapley (2023)

4 As an Italian, I have long been intrigued by the fall of the Roman Empire. Peter Heather and John Rapley summarize the recent historiographic reassessments of the reasons for the fall. Their work also helps in understanding the present. Empires don’t necessarily collapse because they weaken. They fall because their success brings prosperity to a wider part of the world. They fall if they cannot adjust to the consequent rebalancing of power and if they try to stop history with the sheer power of weapons. “The easiest response to sell to home audiences still schooled in colonial history is confrontation,” the authors write. “This has major, potentially ruinous costs, compared to the more realistic but less immediately popular approach of accepting the inevitability of the periphery’s rise and trying to engage with it.”

The Mūlamadhyamakakārikā

By Nāgārjuna (ca. A.D. 150)

5 This major work of the ancient Indian Buddhist philosopher Nāgārjuna lives on in modern commentaries and translations. Among the best in English is Jay L. Garfield’s “The Fundamental Wisdom of the Middle Way” (1995). Nāgārjuna’s text was repeatedly recommended to me in relation to my work on the interpretation of quantum theory. I resisted, suspicious of facile and often silly juxtapositions between modern science and Eastern philosophy. Then I read it, and it blew my mind. It does indeed offer a possible philosophical underpinning to relational quantum mechanics, which I consider the best way to understand quantum phenomena. But it offers more: a dizzying and captivating philosophical perspective that renounces any foundation. According to this view, the only way to understand something is through its relation with something else—nothing by itself has an independent reality. In the language of Nāgārjuna, every thing, taken by itself, is “empty,” including emptiness itself. I find this a fascinating intellectual perspective as well as a source of serenity, with its acceptance of our limits and impermanence.

 

 

AI, a boon for science and a disaster for creatives

The Sept. 16 issue of the Economist has two excellent articles: How artificial intelligence can revolutionise science and How scientists are using artificial intelligence. I pass on here some edited clips from the first of these articles. I also want to point to much less benign commentary on how AI is moving toward threatening the livelihoods of creators of music, art, and literature: The Internet Is About to Get Much Worse.  

Could AI turbocharge scientific progress and lead to a golden age of discovery?

Some believe that AI can turbocharge scientific progress and lead to a golden age of discovery...Such claims provide a useful counterbalance to fears about large-scale unemployment and killer robots.

Many previous technologies have been falsely hailed as panaceas. The electric telegraph was lauded in the 1850s as a herald of world peace, as were aircraft in the 1900s; pundits in the 1990s said the internet would reduce inequality and eradicate nationalism...but there have been several periods in history when new approaches and new tools did indeed help bring about bursts of world-changing scientific discovery and innovation.

In the 17th century microscopes and telescopes opened up new vistas of discovery and encouraged researchers to favour their own observations over the received wisdom of antiquity, while the introduction of scientific journals gave them new ways to share and publicise their findings. The result was rapid progress in astronomy, physics and other fields, and new inventions from the pendulum clock to the steam engine—the prime mover of the Industrial Revolution.

Then, starting in the late 19th century, the establishment of research laboratories, which brought together ideas, people and materials on an industrial scale, gave rise to further innovations such as artificial fertiliser, pharmaceuticals and the transistor, the building block of the computer..the journal and the laboratory went further still: they altered scientific practice itself and unlocked more powerful means of making discoveries, by allowing people and ideas to mingle in new ways and on a larger scale. AI, too, has the potential to set off such a transformation.

Two areas in particular look promising. The first is “literature-based discovery” (LBD), which involves analysing existing scientific literature, using ChatGPT-style language analysis, to look for new hypotheses, connections or ideas that humans may have missed. LBD is showing promise in identifying new experiments to try—and even suggesting potential research collaborators.

The second area is “robot scientists”, also known as “self-driving labs”. These are robotic systems that use AI to form new hypotheses, based on analysis of existing data and literature, and then test those hypotheses by performing hundreds or thousands of experiments, in fields including systems biology and materials science. Unlike human scientists, robots are less attached to previous results, less driven by bias—and, crucially, easy to replicate.

In 1665, during a period of rapid scientific progress, Robert Hooke, an English polymath, described the advent of new scientific instruments such as the microscope and telescope as “the adding of artificial organs to the natural”. They let researchers explore previously inaccessible realms and discover things in new ways, “with prodigious benefit to all sorts of useful knowledge”. For Hooke’s modern-day successors, the adding of artificial intelligence to the scientific toolkit is poised to do the same in the coming years—with similarly world-changing results.