James A. Marcum in the Times Literary Supplement:

Thomas Kuhn’s influence on the academic and intellectual landscape in the second half of the twentieth century is undeniable. It spans the natural sciences, and the historical and philosophical disciplines that examine them, through to the fine arts and even to business. But what did Kuhn espouse? In brief, he popularized the notions of the paradigm and the paradigm shift. A paradigm for Kuhn is a bundle of puzzles, techniques, assumptions, standards and vocabulary that scientists endorse and employ to undertake their day-to-day activities and thereby make remarkable advances in understanding and explaining the natural world. What Kuhn unintentionally achieved, however, was to open the epistemic floodgates for non-scientific disciplines to rush through. Justin Fox, in a 2014 Harvard Business Review article, to take a single example, queries whether economics is on the verge of “a paradigm shift”. Kuhn has his detractors and critics, of course – those who charge him with almost every conceivable academic failing, especially the promotion of relativism and irrationalism.

More here.

Pardis Sabeti in the Boston Globe:

EVEN IN SCIENCE, revolutions often go far beyond reason. This year, let’s hope that scientists of all stripes — but especially social psychologists — will slow down and start approaching one another with greater respect.

For decades, the field of social psychology has captured the public imagination with high-profile research into how humans interact. Will people obey authority figures even when it involves hurting others? How do stereotypes shape human interactions? Are facial expressions of emotion universal across cultures? All of these are questions that social psychology tries to answer. But the field is in the midst of a revolution that could end up destroying new ideas before they are fully explored — a cautionary tale not just for this field, but for all of science.

Spurred by new methods and statistical techniques, a group of “revolutionaries” — scientists and Internet bloggers both inside and outside the field — have taken it upon themselves to weed out “faulty” science. In forums such as the websites Data Colada, Replicability-Index, and Statistical Modeling, Causal Inference, and Social Science, scholars are being urged to focus on replicating the results of past studies and to reconsider their own findings if subsequent research undercuts them. Done responsibly, the revolution is something all scientists could agree is fundamental to advance the field, enabling robust and verifiable discoveries about human psychology, behavior, and biology.

Like many revolutions, however, it has not been a peaceful one.

More here.

David Robson in The Atlantic:

Nathaniel Scharping in Discover Magazine:

Sarah LaBrie in The Millions:

When I was in graduate school, a professor introduced me to a documentary called The Century of the Self. Directed by BBC journalist Adam Curtis, it follows the rise of modern public relations, whose Austrian inventor, Edward Bernays, exploited Americans’ innate self-centeredness to sell us on everything from psychoanalysis to cigarettes. It’s an eye-opening piece of work, and one I used to rewatch once or twice a year. Last time I did though, it occurred to me that it might not be all that relevant. Because we aren’t living in the century of the self at all anymore, but the century of the crowd.

It would be easy, I guess, to argue that the self is still ascendant since social media gives people more ways to think about themselves than ever. But a hashtag can’t go viral with just one user, nobody cares about an Instagram photo no one likes, and does a YouTube video that doesn’t get watched even exist? Even as users do the self-focused work of updating LinkedIn profiles and posting on Twitter and Facebook, they do it in the service of belonging, at the back of everyone’s minds, an ever-present audience whose attention they need if their efforts aren’t to be wasted.

In his new book World Without Mind: The Existential Threat of Big Tech, Franklin Foer argues that this shift from individual to collective thinking is nowhere more evident than in the way we create and consume media on the Internet. Because tech companies like Facebook and Google make money off the sale of our personal data to advertisers, they depend on the attention of the masses to survive. And because their algorithms shape much of what we see online, it’s to their benefit to coerce us into thinking of ourselves not as individuals but as members of groups. “The big tech companies,” Foer writes, “Propel us to join the crowd—they provide us with the trending topics and their algorithms suggest that we read the same articles, tweets, and posts as the rest of the world.” Foer started his journalism career in the late ’90s as a writer for Slate when it was still owned by Microsoft. He edited The New Republic twice, from 2006 to 2010 and later, in 2012, after it was purchased by millennial billionaire and Facebook co-founder Chris Hughes. The year Foer first joined TNR, only college students could have Facebook accounts, the iPhone hadn’t yet been released, and the Internet still represented an opportunity for democratization, where a small website could attract a self-selecting group of readers simply by producing well-written articles about interesting things.

Today, there are two billion people on Facebook, which is also where most people get their news.

More here.

Every Morning After Killing Thousands of Angles
—excerpt

1

I read a boy's poem called
" Every Morning After Killing Thousands of Angles"
I forget the poem, but the title won't leave me
I drink some coffee
read a paper read by millions
all the misery
all the destruction in the world
herded into headlines and catch phrases
the only part I trust
is the financial page
a completely blank space governed
by the mechanics of capital and pure speculation

2

That boy's mornings
and my mornings—
how are they different?

3

But the boy can see the angels' faces

by Ryuichi Tamura
from The Vintage Book of Contemporary World Poetry
Vintage Books, 1996
translation from Japanese by Christopher Drake
.

Entire poem here

Tom Bartlett in the Chronicle of Higher Education:

Soon the man himself will arrive and deliver an often dazzling, sometimes puzzling, rarely dull two-hour lecture on the symbolic and psychological underpinnings of the book of Genesis. Afterward he will field knotty questions from the audience on whether originality is really possible, the tension between honor and happiness, and the evolutionary upside of solitude. These questions seem designed to be difficult, as if the audience were engaged in a giant game of Stump the Guru. It’s during such sessions that Peterson is at his improvisational best, sprinkling in ideas from philosophy, fiction, religion, neuroscience, and a disturbing dream his 5-year-old nephew had one time. It’s a hearty intellectual stew ladled up by an intense 55-year-old psychology professor who gives the impression that he’s on the cusp of unraveling the deep secrets of human behavior — and maybe the mystery of God, too, while he’s at it.

You’d never guess from the reverential atmosphere in the 500-seat theater just how polarizing Peterson has become over the past year. Days before, fliers were tacked up around his neighborhood warning the community about the dangerous scholar in their midst, accusing him of "campaigning against the human rights" of minorities and associating with the alt-right. There have been several calls for his ouster from the University of Toronto — where he’s tenured — including a recent open letter to the dean of the faculty of arts and science signed by hundreds, including many of his fellow professors. Friends refuse to comment on him lest they be associated with his image. Critics hesitate, too, for fear that his supporters will unleash their online wrath. A graduate student at another Canadian university was reprimanded for showing a short video clip of Peterson to a group of undergraduates. One of the professors taking her to task likened Peterson to Hitler.

More here.

Henry Farrell in The Boston Review:

This is not the dystopia we were promised. We are not learning to love Big Brother, who lives, if he lives at all, on a cluster of server farms, cooled by environmentally friendly technologies. Nor have we been lulled by Soma and subliminal brain programming into a hazy acquiescence to pervasive social hierarchies.

…Standard utopias and standard dystopias are each perfect after their own particular fashion. We live somewhere queasier—a world in which technology is developing in ways that make it increasingly hard to distinguish human beings from artificial things. The world that the Internet and social media have created is less a system than an ecology, a proliferation of unexpected niches, and entities created and adapted to exploit them in deceptive ways. Vast commercial architectures are being colonized by quasi-autonomous parasites. Scammers have built algorithms to write fake books from scratch to sell on Amazon, compiling and modifying text from other books and online sources such as Wikipedia, to fool buyers or to take advantage of loopholes in Amazon’s compensation structure. Much of the world’s financial system is made out of bots—automated systems designed to continually probe markets for fleeting arbitrage opportunities. Less sophisticated programs plague online commerce systems such as eBay and Amazon, occasionally with extraordinary consequences, as when two warring bots bid the price of a biology book up to $23,698,655.93 (plus $3.99 shipping).

In other words, we live in Philip K. Dick’s future, not George Orwell’s or Aldous Huxley’s. Dick was no better a prophet of technology than any science fiction writer, and was arguably worse than most. His imagined worlds jam together odd bits of fifties’ and sixties’ California with rocket ships, drugs, and social speculation. Dick usually wrote in a hurry and for money, and sometimes under the influence of drugs or a recent and urgent personal religious revelation.

More here.

Peter Woit in Not Even Wrong:

Sean Carroll has a new paper out defending the Multiverse and attacking the naive Popperazi, entitled Beyond Falsifiability: Normal Science in a Multiverse. He also has a
Beyond Falsifiability blog post here.

Much of the problem with the paper and blog post is that Carroll is arguing against a straw man, while ignoring the serious arguments about the problems with multiverse research. The only explanation of the views he is arguing against is the following passage:

a number of highly respected scientists have objected strongly to the idea, in large part due to a conviction that what happens outside the universe we can possibly observe simply shouldn’t matter [4, 5, 6, 7]. The job of science, in this view, is to account for what we observe, not to speculate about what we don’t. There is a real worry that the multiverse represents imagination allowed to roam unfettered from empirical observation, unable to be tested by conventional means. In its strongest from, the objection argues that the very idea of an unobservable multiverse shouldn’t count as science at all, often appealing to Karl Popper’s dictum that a theory should be falsifiable to be considered scientific.

The problem here is that none of those references contain anything like the naive argument that if we can’t observe something, it “simply shouldn’t matter”, or one should not speculate about it, or it “shouldn’t count as science at all.”

More here.