[2b2k] Protein Folding, 30 years ago

Simply in terms of nostalgia, this 1985 video called “Knowledge Engineering: Artificial Intelligence Research at the Stanford Heuristic Programming Project” from the Stanford archives is charming right down to its Tron-like digital soundtrack.

But it’s also really interesting if you care about the way we’ve thought about knowledge. The Stanford Heuristic Programming Project under Edward Feigenbaum did groundbreaking work in how computers represent knowledge, emphasizing the content and not just the rules. (Here is a 1980 article about the Project and its projects.)

And then at the 8:50 mark, it expresses optimism that an expert system would be able to represent not only every atom of proteins but how they fold.

Little could it have been predicted that protein folding even 30 years later would be better recognized by the human brain than by computers, and that humans playing a game — Fold.It — would produce useful results.

It’s certainly the case that we have expert systems all over the place now, from Google Maps to the Nest thermostat. But we also see another type of expert system that was essentially unpredictable in 1985. One might think that the domain of computer programming would be susceptible to being represented in an expert system because it is governed by a finite set of perfectly knowable rules, unlike the fields the Stanford project was investigating. And there are of course expert systems for programming. But where do the experts actually go when they have a problem? To StackOverflow where other human beings can make suggestions and iterate on their solutions. One could argue that at this point StackOverflow is the most successful “expert system” for computer programming in that it is the computer-based place most likely to give you an answer to a question. But it does not look much like what the Stanford project had in mind, for how could even Edward Feigenbaum have predicted what human beings can and would do if connected at scale?

(Here’s an excellent interview with Feigenbaum.)

Categories: ai, feigenbaum, science, too big to know

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[shorenstein] Andy Revkin on communicating climate science

I’m at a talk by Andrew Revkin of the NY Times’ Dot Earth blog at the Shorenstein Center. [Alex Jones mentions in his introduction that Andy is a singer-songwriter who played with Pete Seeger. Awesome!]

NOTE: Live-blogging. Getting things wrong. Missing points. Omitting key information. Introducing artificial choppiness. Over-emphasizing small matters. Paraphrasing badly. Not running a spellpchecker. Mangling other people’s ideas and words. You are warned, people.

Andy says he’s been a science reporter for 31 years. His first magazine article was about the dangers of the anti-pot herbicide paraquat. (The article won an award for investigative journalism). It had all the elements — bad guys, victims, drama — typical of “Woe is me. Shame on you” environmental reporting. His story on global warming in 1988 has “virtually the same cast of characters” that you see in today’s coverage. “And public attitudes are about the same…Essentially the landscape hasn’t changed.” Over time, however, he has learned how complex climate science is.

In 2010, his blog moved from NYT’s reporting to editorial, so now he is freer to express his opinions. He wants to talk with us today about the sort of “media conversation” that occurs now, but didn’t when he started as a journalist. We now have a cloud of people who follow a journalist, ready to correct them. “You can say this is terrible. It’s hard to separate noise from signal. And that’s correct.” “It can be noisy, but it’s better than the old model, because the old model wasn’t always right.” Andy points to the NYT coverage on the build up to the invasion of Iraq. But this also means that now readers have to do a lot of the work themselves.

He left the NYT in his mid-fifties because he saw that access to info more often than not doesn’t change you, but instead reinforces your positions. So at Pace U he studies how and why people understand ecological issues. “What is it about us that makes us neglect long-term imperatives?” This works better in a blog in a conversation drawing upon other people’s expertise than an article. “I’m a shitty columnist,” he says. People read columns to reinforce their beliefs, although maybe you’ll read George Will to refresh your animus :) “This makes me not a great spokesperson for a position.” Most positions are one-sided, whereas Andy is interested in the processes by which we come to our understanding.

Q: [alex jones] People seem stupider about the environment than they were 20 years ago. They’re more confused.

A: In 1991 there was a survey of museum goers who thought that global warming was about the ozone hole, not about greenhouse gases. A 2009 study showed that on a scale of 1-6 of alarm, most Americans were at 5 (“concerned,” not yet “alarmed”). Yet, Andy points out, the Cap and Trade bill failed. Likewise,the vast majority support rebates on solar panels and fuel-efficient vehicles. They support requiring 45mph fuel efficiency across vehicle fleets, even at a $1K price premium. He also points to some Gallup data that showed that more than half of the respondents worry a great a deal or a fair amount, but that number hasn’t changed since they Gallup began asking the question, in 1989. [link] Furthermore, global warming doesn’t show up as one of the issues they worry about.

The people we need to motivate are innovators. We’ll have 9B on the planet soon, and 2B who can’t make reasonable energy choices.

Q: Are we heading toward a climate tipping point?

A: There isn’t evidence that tipping points in climate are real and if they are, we can’t really predict them. [link]

Q: The permafrost isn’t going to melt?

A: No, it is melting. But we don’t know if it will be catastrophic.

Andy points to a photo of despair at a climate conference. But then there’s Scott H. DeLisi who represents a shift in how we relate to communities: Facebook, Twitter, Google Hangouts. Inside Climate News won the Pulitzer last year. “That says there are new models that may work. Can they sustain their funding?” Andy’s not sure.

“Journalism is a shinking wedge of a growing pie of ways to tell stories.”

“Escape from the Nerd Loop”: people talking to one another about how to communicate science issues. Andy loves Twitter. The hashtag is as big an invention as photovoltaics, he says. He references Chris Messina, its inventor, and points to how useful it is for separating and gathering strands of information, including at NASA’s Asteroid Watch. Andy also points to descriptions by a climate scientist who went to the Arctic [or Antarctic?] that he curated, and to a singing scientist.

Q: I’m a communications student. There was a guy named Marshall McLuhan, maybe you haven’t heard of him. Is the medium the message?

A: There are different tools for different jobs. I could tell you the volume of the atmosphere, but Adam Nieman, a science illustrator, used this way to show it to you.

Q: Why is it so hard to get out of catastrophism and into thinking about solutions?

A: Journalism usually focuses on the down side.If there’s no “Woe is me” element, it tends not to make it onto the front page. At Pace U. we travel each spring and do a film about a sustainable resource farming question. The first was on shrimp-farming in Belize. It’s got thousands of views but it’s not on the nightly news. How do we shift our norms in the media?

[david ropiek] Inherent human psychology: we pay more attention to risks. People who want to move the public dial inherently are attracted to the more attention-getting headlines, like “You’re going to die.”

A: Yes. And polls show that what people say about global warming depends on the weather outside that day.

A report recently drew the connection between climate change and other big problems facing us: poverty, war, etc. What did you think of it?

A: It was good. But is it going to change things? The Extremes report likewise. The city that was most affected by the recent typhoon had tripled its population, mainly with poor people. Andy values Jesse Ausubel who says that most politics is people pulling on disconnected levels.

Q: Any reflections on the disconnect between breezy IPCC executive summaries and the depth of the actual scientific report?

A: There have been demands for IPCC to write clearer summaries. Its charter has it focused on the down sides.

Q: How can we use open data and community tools to make better decisions about climate change? Will the data Obama opened up last month help?

A: The forces of stasis can congregate on that data and raise questions about it based on tiny inconsistencies. So I’m not sure it will change things. But I’m all for transparency. It’s an incredibly powerful tool, like when the US Embassy was doing its own twitter feed on Beijing air quality. We have this wonderful potential now; Greenpeace (who Andy often criticizes) did on-the-ground truthing about companies deforesting organgutang habitats in Indonesia. Then they did a great campaign to show who’s using the palm oil: Buying a Kitkat bar contributes to the deforesting of Borneo. You can do this ground-truthing now.

Q: In the past 6 months there seems to have been a jump in climate change coverage. No?

A: I don’t think there’s more coverage.

Q: India and Pakistan couldn’t agree on water control in part because the politicians talked about scarcity while the people talked in terms of their traditional animosities. How can we find the right vocabularies?

A: If the conversation is about reducing vulnerabilities and energy efficiency, you can get more consensus than talking about global warming.

Q: How about using data visualizations instead of words?

A: I love visualizations. They spill out from journalism. How much it matters is another question. Ezra Klein just did a piece that says that information doesn’t matter.

Q: Can we talk about your “Years of Living Dangerously” piece? [Couldn't hear the rest of the question].

A: My blog is edited by the op-ed desk, and I don’t always understand their decisions. Journalism migrates toward controversy. The Times has a feature “Room for Debate,” and I keep proposing “Room for Agreement” [link], where you’d see what people who disagree about an issue can agree on.

Q: [me] Should we still be engaging with deniers? With whom should we be talking?

A: Yes, we should engage. We taxpayers subsidize second mortgages on houses in wild fire zones in Colorado. Why? So firefighters have to put themselves at risk? [link] That’s an issue that people agree on across the spectrum. When it comes to deniers, we have to ask what exactly are you denying, Particular data? Scientific method? Physics? I’ve come to the conclusion that even if we had perfect information, we still wouldn’t galvanize the action we need.

[Andy ends by singing a song about liberated carbon. That's not something you see every day at the Shorenstein Center.]

[UPDATE (the next day): I added some more links.]

Categories: climate change, echo chambers, experts, journalism, liveblog, science, social media, too big to know

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Why I love the Web, Reason #4,763: The Pulp-o-mizer

So much beautiful work has gone into the free service that is the Pulp-o-mizer — a brilliant way to create your own retro sf covers. It took under 5 minutes to create each of these:

Pulp-O-Mizer_Cover_Image (1)

Pulp-O-Mizer_Cover_Image

Thank you, Pulp-o-mizer! Thank you, Web!

Categories: free culture, pulp, sf, too big to know

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Linked Data for Libraries: And we’re off!

I’m just out of the first meeting of the three universities participating in a Mellon grant — Cornell, Harvard, and Stanford, with Cornell as the grant instigator and leader — to build, demonstrate, and model using library resources expressed as Linked Data as a tool for researchers, student, teachers, and librarians. (Note that I’m putting all this in my own language, and I was certainly the least knowledgeable person in the room. Don’t get angry at anyone else for my mistakes.)

This first meeting, two days long, was very encouraging indeed: it’s a superb set of people, we are starting out on the same page in terms of values and principles, and we enjoyed working with one another.

The project is named Linked Data for Libraries (LD4L) (minimal home page), although that doesn’t entirely capture it, for the actual beneficiaries of it will not be libraries but scholarly communities taken in their broadest sense. The idea is to help libraries make progress with expressing what they know in Linked Data form so that their communities can find more of it, see more relationships, and contribute more of what the communities learn back into the library. Linked Data is not only good at expressing rich relations, it makes it far easier to update the dataset with relationships that had not been anticipated. This project aims at helping libraries continuously enrich the data they provide, and making it easier for people outside of libraries — including application developers and managers of other Web sites — to connect to that data.

As the grant proposal promised, we will use existing ontologies, adapting them only when necessary. We do expect to be working on an ontology for library usage data of various sorts, an area in which the Harvard Library Innovation Lab has done some work, so that’s very exciting. But overall this is the opposite of an attempt to come up with new ontologies. Thank God. Instead, the focus is on coming up with implementations at all three universities that can serve as learning models, and that demonstrate the value of having interoperable sets of Linked Data across three institutions. We are particularly focused on showing the value of the high-quality resources that libraries provide.

There was a great deal of emphasis in the past two days on partnerships and collaboration. And there was none of the “We’ll show ‘em where they got it wrong, by gum!” attitude that in my experience all too often infects discussions on the pioneering edge of standards. So, I just got to spend two days with brilliant library technologists who are eager to show how a new generation of tech, architecture, and thought can amplify the already immense value of libraries.

There will be more coming about this effort soon. I am obviously not a source for tech info; that will come soon and from elsewhere.

Categories: eim, interop, ld4l, libraries, linked data

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A gift from God

I know I’m late to the love fest, but I’ve been under the flu. I read Pope Francis’ Message for World Communication Day when it was issued on Jan. 24, and I only get happier upon re-reading it.

NOTE please that I am outside of my comfort zone in this posting, for two reasons. First, I am not a Christian and I know I may be misreading the Pope’s words. Second, I am going to evaluate and expound on what a Pope says. Chutzpah* has a new poster boy! So, please think of this only as me trying to make personal sense of a message that I find profoundly hopeful. *[The joke this links to is not really about chutzpah, but it's a pretty good joke.]


The first thing to note are the ways the message refuses to go wrong. The Catholic Church put the “higher” in “hierarchy,” so it’d be understandable if it viewed the Internet as a threat to its power. Or as a source of sinful temptation. Because it’s both of those things. The Pope might even have seen the Internet quite positively as a powerful communication medium for getting out the Church’s message.

But he doesn’t. He sees the Internet as “Communication at the Service of an Authentic Culture of Encounter,” as the post’s subtitle puts it. This is because he views the Internet not within the space of communication, but within the despair of a fragmented world. Not only are there vast inequalities, but these inequalities are literally before our eyes:

Often we need only walk the streets of a city to see the contrast between people living on the street and the brilliant lights of the store windows. We have become so accustomed to these things that they no longer unsettle us.

Traditional media can show us that other world, but we need something more. We need to be unsettled. “The internet, in particular, offers immense possibilities for encounter and solidarity,” Pope Francis says, and then adds a remarkable characterization:

This is something truly good, a gift from God.

Not: The Internet is a source of temptations to be resisted. Not: The Internet is just the latest over-hyped communication technology, and remember when we thought telegraphs would bring world peace? Not: The Internet is merely a technology and thus just another place for human nature to reassert itself. Not: The Internet is just a way for the same old powers to extend their reach. Not: The Internet is an opportunity to do good, but be wary because we can also do evil with it. It may be many of those. But first: The Internet — its possibilities for encounter and solidarity — is truly good. The Internet is a gift from God.

This is not the language I would use. I’m an agno-atheistical Jew who lives in solidarity with an Orthodox community. (Long story.) But I think – you can never tell with these cross-tradition interpretations – that the Pope’s words express the deep joy the Internet brings me. “This is not to say that certain problems do not exist,” the Pope says in the next paragraph, listing the dangers with a fine concision. But still: The Internet is truly good. Why?

For the Pope, the Internet is an opportunity to understand one another by hearing one another directly. This understanding of others, he says, will lead us to understand ourselves in the context of a world of differences:

If we are genuinely attentive in listening to others, we will learn to look at the world with different eyes and come to appreciate the richness of human experience as manifested in different cultures and traditions.

This will change our self-understanding as well, without requiring us to abandon our defining values:

We will also learn to appreciate more fully the important values inspired by Christianity, such as the vision of the human person, the nature of marriage and the family, the proper distinction between the religious and political spheres, the principles of solidarity and subsidiarity, and many others.

(This seems to me to be a coded sentence, with meanings not readily apparent to those outside the fold. Sorry if I’m misunderstanding its role in the overall posting.)

The Pope does not shy away from the difficult question this idea raises, and pardon me for having switched the order of the following two sentences:

What does it mean for us, as disciples of the Lord, to encounter others in the light of the Gospel? How…can communication be at the service of an authentic culture of encounter?

That is (I think), how can a Catholic engage with others who deny beliefs that the Catholic holds with all the power of faith? (And this is obviously not a question only for Catholics.) The Pope gives a beautiful answer: we should “see communication in terms of ‘neighbourliness’.”

“Communication” as the transferring of meaning is a relatively new term. The Pope’s answer asks us to bring it back from its abstract understanding. Certainly the Pope’s sense takes “communication” out of the realm of marketing that sees it as the infliction of a message on a market. It also enriches it beyond the information science version of communication as the moving of an encoded message through a medium. (Info science of course understands that its view is not the complete story.) It instead looks at communication as something that humans do within a social world:

Those who communicate, in effect, become neighbours. The Good Samaritan not only draws nearer to the man he finds half dead on the side of the road; he takes responsibility for him. Jesus shifts our understanding: it is not just about seeing the other as someone like myself, but of the ability to make myself like the other. Communication is really about realizing that we are all human beings, children of God.

From my point of view [more here, here, and here], the problem with our idea of communication is that it assumes it’s the overcoming of apartness. We imagine individuals with different views of themselves and their world who manage to pierce their solitude by spewing out some sounds and scribbles. Communication! But, those sounds and scribbles only work because they occur within a world that is already shared, and we only bother because the world we share and those we share it with matter to us. Communication implies not isolation and difference but the most profound togetherness and sameness imaginable. Or, as I wouldn’t put it, we are all children of G-d.

Then Pope Francis gets to his deeper critique, which I find fascinating: “Whenever communication is primarily aimed at promoting consumption or manipulating others, we are dealing with a form of violent aggression…” And “Nowadays there is a danger that certain media so condition our responses that we fail to see our real neighbour.” The primary threat to the Internet, then, is to treat it as if it were a traditional medium that privileges the powerful and serves their interests. Holy FSM!

Pope Francis then goes on to draw the deeper conclusion he has led us to: the threat isn’t fundamentally that the old media will use the Net for their old purposes. The actual threat is considering the Internet to be a communications medium at all. “It is not enough to be passersby on the digital highways, simply ‘connected’; connections need to grow into true encounters.”

The impartiality of media is merely an appearance; only those who go out of themselves in their communication can become a true point of reference for others.

The most basic image we have of how communication works is wrong: messages do not simply move through media. Rather, in the Pope’s terms, they are acts of engagement. This is clear in face-to-face communication among neighbors, and it seems clear to me on the Net: A tweet that no one retweets goes silent because its recipients have chosen not to act as its medium. A page that no one links to is only marginally on the Web because its recipients have chosen not to create a new link (a channel or medium) that incorporates that page more deeply into the network. The recipient-medium distinction fails on the Net, and the message-medium distinction fails on the Web.

Now, this does not mean that Internet communication is all about people always encountering one another as neighbors. Not hardly. So the Pope’s post then considers how Christians can engage with others on the Net without simply broadcasting their beliefs. Here his Catholic particularity starts to shape his vision in a way that differentiates it from my own. He sees the Internet as “a street teeming with people who are often hurting, men and women looking for salvation or hope,” whereas I would probably have begun with something about joy. (I’m pointing out a difference, not criticizing!)

Given the tension between his belief that faith has a way to alleviate the pain he perceives and his desire for truly mutual engagement, he talks about “Christian witness.” I don’t grasp the nuances of this concept (“We are called to show that the Church is the home of all” – er, no thank you), but I do appreciate the Pope’s explicit contrasting Christian witness with “bombarding people with religious messages.” Rather, he says (quoting his predecessor), it’s about

… our willingness to be available to others “by patiently and respectfully engaging their questions and their doubts as they advance in their search for the truth and the meaning of human existence.”

Since that seems to imply (I think) a dialogue in which one side assumes superiority and refuses the possibility of changing, the new Pope explains that

To dialogue means to believe that the “other” has something worthwhile to say, and to entertain his or her point of view and perspective. Engaging in dialogue does not mean renouncing our own ideas and traditions, but the claim that they alone are valid or absolute.

The Pope is dancing here. He’s dancing, I believe, because he is adopting the language of communication. If the role of the Catholic is to engage in dialogue, then we are plunged into the problems of the world’s plural beliefs. We western liberals like to think that in an authentic dialogue, both sides are open to change, but the Pope does not want to suggest that Catholics put their faith up for grabs. So, the best he can do is say that the “other’s” viewpoint be “entertained” and treated as worthwhile…although apparently not worthwhile enough to be adopted by the faithful Catholic.

There are two points important for me to make right now. First, I’m not carping about the actual content. This sort of pluralism (or whatever label you want to apply) takes the pressure off a world that simply cannot survive absolutism. So, thank you, Pope Francis! Second, I personally think it’s bunk to insist that for a dialogue to be “authentic” both sides have to be open to change. Such an insistence comes from a misunderstanding about how understanding works. So while I personally would prefer that everyone carry a mental reservation that appends “…although I might be wrong” to every statement,* I don’t have a problem with the Pope’s formulation of what an authentic Christian dialogue looks like. *[I simply don't know the Catholic Church's position on faith and doubt.]

I find this all gets much simpler – you get a nice walk instead of a dance – if you stick with the program announced in the Pope’s post’s subtitle: dethroning communication and putting it into the service of neighborliness. I believe the Pope’s vision of the Net as a place where neighbors can help one another lovingly and mercifully gives us a better way to frame the Net and the opportunity it presents. I assume his talk of “Christian witness” and becoming “a true point of reference for others” also gets around the “dialoguing” difficulty.

In fact, the whole problem recedes if you drop all language of communication from the Pope’s message. For example, when the Pope says the faithful should “dialogue with people today … to help them encounter Christ,” the hairs on my Jewish pate go up; if there’s one thing I don’t want to do, it’s to dialogue with a Christian who wants to help me encounter Christ. Framing the Net as being about communication (or information, for that matter) leads us back into the incompatible ideas of truth we encounter. But if we frame the Internet as being about people being human to one another, people being neighbors, the differences in belief are less essential and more tolerable. Neighbors manifest love and mercy. Neighbors find value in theirs differences. Neighbors first, communicators on occasion and preferably with some beer or a nice bottle of wine.

Neighbors first. I take that as the Pope’s message, and I think it captures the gift the Internet gives us. It is also makes clear the challenge. The Net of course poses challenges to our souls or consciences, to our norms and our expectations, to our willingness to accept others into our hearts, but also a challenge to our understanding: Stop thinking about the Net as being about communication. Start thinking about it as a place where we can choose to be more human to one another.

That I can say Amen to.

 


I apologize for I am forcing the Pope’s comments into my own frame of understanding. I am happy to have that frame challenged. I ask only that you take me as, well, your neighbor.

 


In a note from the opposite end of the spectrum, Eszter Hargittai has posted an op-ed. You probably known Eszter as one of the most respected researchers into the skills required to succeed with the Internet – no, not everyone can just waltz onto the Net and benefit equally from it – and she is not someone who finds antisemitism everywhere she looks. What’s going on in Hungary is scary. Read her op-ed.

Categories: chutzpah, culture, hospitality, neighbors, peace, pluralism, pope, social media, too big to know

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[2b2k] Social Science in the Age of Too Big to Know

Gary King [twitter:kinggarry] , Director of Harvard’s Institute for Quantitative Social Science, has published an article (Open Access!) on the current status of this branch of science. Here’s the abstract:

The social sciences are undergoing a dramatic transformation from studying problems to solving them; from making do with a small number of sparse data sets to analyzing increasing quantities of diverse, highly informative data; from isolated scholars toiling away on their own to larger scale, collaborative, interdisciplinary, lab-style research teams; and from a purely academic pursuit focused inward to having a major impact on public policy, commerce and industry, other academic fields, and some of the major problems that affect individuals and societies. In the midst of all this productive chaos, we have been building the Institute for Quantitative Social Science at Harvard, a new type of center intended to help foster and respond to these broader developments. We offer here some suggestions from our experiences for the increasing number of other universities that have begun to build similar institutions and for how we might work together to advance social science more generally.

In the article, Gary argues that Big Data requires Big Collaboration to be understood:

Social scientists are now transitioning from working primarily on their own, alone in their officesâ??a style that dates back to when the offices were in monasteriesâ??to working in highly collaborative, interdisciplinary, larger scale, lab-style research teams. The knowledge and skills necessary to access and use these new data sources and methods often do not exist within any one of the traditionally defined social science disciplines and are too complicated for any one scholar to accomplish alone

He begins by giving three excellent examples of how quantitative social science is opening up new possibilities for research.

1. Latanya Sweeney [twitter:LatanyaSweeney] found “clear evidence of racial discrimination” in the ads served up by newspaper websites.

2. A study of all 187M registered voters in the US showed that a third of those listed as “inactive” in fact cast ballots, “and the problem is not politically neutral.”

3. A study of 11M social media posts from China showed that the Chinese government is not censoring speech but is censoring “attempts at collective action, whether for or against the government…”

Studies such as these “depended on IQSS infrastructure, including access to experts in statistics, the social sciences, engineering, computer science, and American and Chinese area studies. ”

Gary also points to “the coming end of the quantitative-qualitative divide” in the social sciences, as new techniques enable massive amounts of qualitative data to be quantified, enriching purely quantitative data and extracting additional information from the qualitative reports.

Instead of quantitative researchers trying to build fully automated methods and qualitative researchers trying to make do with traditional human-only methods, now both are heading toward using or developing computer-assisted methods that empower both groups.

We are seeing a redefinition of social science, he argues:

We instead use the term “social science” more generally to refer to areas of scholarship dedicated to understanding, or improving the well-being of, human populations, using data at the level of (or informative about) individual people or groups of people.

This definition covers the traditional social science departments in faculties of schools of arts and science, but it also includes most research conducted at schools of public policy, business, and education. Social science is referred to by other names in other areas but the definition is wider than use of the term. It includes what law school faculty call “empirical research,” and many aspects of research in other areas, such as health policy at schools of medicine. It also includes research conducted by faculty in schools of public health, although they have different names for these activities, such as epidemiology, demography, and outcomes research.

The rest of the article reflects on pragmatic issues, including what this means for the sorts of social science centers to build, since community is “by far the most important component leading to success…” ” If academic research became part of the X-games, our competitive event would be “‘extreme cooperation’”.

Categories: big data, science, social science

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[2b2k] From thinkers to memes

The history of Western philosophy usually has a presumed shape: there’s a known series of Great Men (yup, men) who in conversation with their predecessors came up with a coherent set of ideas. You can list them in chronological order, and cluster them into schools of thought with their own internal coherence: the neo-Platonists, the Idealists, etc. Sometimes, the schools and not the philosophers are the primary objects in the sequence, but the topology is basically the same. There are the Big Ideas and the lesser excursions, the major figures and the supporting players.

Of course the details of the canon are always in dispute in every way: who is included, who is major, who belongs in which schools, who influenced whom. A great deal of scholarly work is given over to just such arguments. But there is some truth to this structure itself: philosophers traditionally have been shaped by their tradition, and some have had more influence than others. There are also elements of a feedback loop here: you need to choose which philosophers you’ll teach in philosophy courses, so you you act responsibly by first focusing on the majors, and by so doing you confirm for the next generation that the ones you’ve chosen are the majors.

But I wonder if in one or two hundred years philosophers (by which I mean the PT-3000 line of Cogbots™) will mark our era as the end of the line — the end of the linear sequence of philosophers. Rather than a sequence of recognized philosophers in conversation with their past and with one another, we now have a network of ideas being passed around, degraded by noise and enhanced by pluralistic appropriation, but without owners — at least without owners who can hold onto their ideas long enough to be identified with them in some stable form. This happens not simply because networks are chatty. It happens not simply because the transmission of ideas on the Internet occurs through a p2p handoff in which each of the p’s re-expresses the idea. It happens also because the discussion is no longer confined to a handful of extensively trained experts with strict ideas about what is proper in such discussions, and who share a nano-culture that supersedes the values and norms of their broader local cultures.

If philosophy survives as anything more than the history of thought, perhaps we will not be able to outline its grand movements by pointing to a handful of thinkers but will point to the webs through which ideas passed, or, more exactly, the ideas around which webs are formed. Because no idea passes through the Web unchanged, it will be impossible to pretend that there are “ideas-in-themselves” — nothing like, say, Idealism which has a core definition albeit with a history of significant variations. There is no idea that is not incarnate, and no incarnation that is not itself a web of variations in conversation with itself.

I would spell this out for you far more precisely, but I don’t know what I’m talking about, beyond an intuition that the tracks end at the trampled field in which we now live.

Categories: philosophy, too big to know

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High-contrast transparency – How Glenn Greenwald could look like a monopolist

Glenn Greenwald mounts a mighty and effective defense against the charge leveled by Mark Ames at Pando.com that Greenwald and Laura Poitras are “monopolizing” and “privatizing” the 50,000-200,000 NSA documents entrusted to them by Edward Snowden.

Unlike Greenwald, I do think “it’s a question worth asking,” as Ames puts it — rather weasily, since his post attempt really is about supplying an answer. It’s worth asking because of the new news venture funded by Pierre Omidyar that has hired Greenwald and Poitras. Greenwald argues (among other things) that the deal has nothing to do with profiting from their access to the Snowden papers; in fact, he says, by the time the venture gets off the ground, there may not be any NSA secrets left to reveal. But one can imagine a situation in which a newspaper hires a journalist with unique access to some highly newsworthy information in order to acquire and control that information. In this case, we have contrary evidence: Greenwald and Poitras have demonstrated their courage and commitment.

Greenwald’s defense overall is, first, that he and Poitras (Bart Gellman plays a lesser role in the article) have not attempted to monopolize the papers so far. On the contrary, they’ve been generous and conscientious in spreading the the revelations to papers around the world. Second, getting paid for doing this is how journalism works.

To be fair, Ames’ criticism isn’t simply that Greenwald is making money, but that Omidyar can’t be trusted. I disagree, albeit without pretending to have any particular insight into Omidyar’s (or anyone’s) soul. (I generally have appreciated Omidyar’s work, but so what?) We do have reason to trust Greenwald, however. It’s inconceivable to me that Greenwald would let the new venture sit on NSA revelations for bad reasons.

But I personally am most interested in why these accusations have traction at all.

Before the Web, the charge that Greenwald is monopolizing the information wouldn’t even have made sense because there wasn’t an alternative. Yes, he might have turned the entire cache over to The Guardian or the New York Times, but then would those newspapers look like monopolists? No, they’d look like journalists, like stewards. Now there are options. Snowden could have posted the cache openly on a Web site. He could have created a torrent so that they circulate forever. He could have given them to Wikileaks curate. He could have sent them to 100 newspapers simultaneously. He could have posted them in encrypted form and have given the key to the Dalai Lama or Jon Stewart. There are no end of options.

But Snowden didn’t. Snowden wanted the information curated, and redacted when appropriate. He trusted his hand-picked journalists more than any newspaper to figure out what “appropriate” means. We might disagree with his choice of method or of journalists, but we can understand it. The cache needs editing, contextualization, and redaction so that we understand it, and so that the legitimate secrets of states are preserved. (Are there legitimate state secrets? Let me explain: Yes.) Therefore, it needs stewardship.

No so incidentally, the fact that we understand without a hiccup why Snowden entrusted individual journalists with the information, rather than giving it to even the most prestigious of newspapers, is another convincing sign of the collapse of our institutions.

It’s only because we have so many other options that entrusting the cache to journalists committed to stewarding it into the public sphere could ever be called “monopolizing” it. The word shouldn’t make any sense to us in this environment, yet it is having enough traction that Greenwald reluctantly wrote a long post defending himself. Given that the three recipients of the Snowden cache have been publishing it in newspapers all over the world makes them much less “monopolists” than traditional reporters are. Greenwald only needed to defend himself from this ridiculous charge because we now have a medium that can do what was never before possible: immediately and directly publish sets of information of any size. And we have a culture (in which I happily and proudly associate) that says openness is the default. But defaults were made to be broken. That’s why they’re defaults and not laws of nature or morality.

Likewise, when Ames’ criticizes Greenwald for profiting from these secrets because he gets paid as a journalist (which is separate from the criticism that working for Omidyar endangers the info — a charge I find non-credible), the charge makes even the slightest sense only because of the Web’s culture of Free, which, again I am greatly enthusiastic about. As an institution of democracy, one might hope that newspapers would be as free as books in the public library — which is to say, the costs are hidden from the user — but it’s obvious what the problems are with government-funded news media. So, journalists get paid by the companies that hire them, and this by itself could only ever look like a criticism in an environment where Free is the default. We now have that environment, even if enabling journalism is one of the places where Free just doesn’t do the entire job.

That the charge that Glenn Greenwald is monopolizing or privatizing the Snowden information is even comprehensible to us is evidence of just how thoroughly the Web is changing our defaults and our concepts. Many of our core models are broken. We are confused. These charges are further proof, as if we needed it.

Categories: journalism, media, nsa, snodwen, too big to know, transparency

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[liveblog][2b2k] Saskia Sassen

The sociologist Saskia Sassen is giving a plenary talk at Engaging Data 2013. [I had a little trouble hearing some of it. Sorry. And in the press of time I haven't had a chance to vet this for even obvious typos, etc.]

NOTE: Live-blogging. Getting things wrong. Missing points. Omitting key information. Introducing artificial choppiness. Over-emphasizing small matters. Paraphrasing badly. Not running a spellpchecker. Mangling other people’s ideas and words. You are warned, people.

1. The term Big Data is ambiguous. “Big Data” implies we’re in a technical zone. it becomes a “technical problem” as when morally challenging technologies are developed by scientists who thinks they are just dealing with a technical issue. Big Data comes with a neutral charge. “Surveillance” brings in the state, the logics of power, how citizens are affected.

Until recently, citizens could not relate to a map that came out in 2010 that shows how much surveillance there is in the US. It was published by the Washington Post, but it didn’t register. 1,271 govt orgs and 1,931 private companies work on programs related to counterterrorism, homeland security and intelligence. There are more than 1 million people with stop-secret clearance, and maybe a third are private contractors. In DC and enirons, 33 building complexes are under construction or have been built for top-secret intelligence since 9/11. Together they are 22x the size of Congress. Inside these environments, the govt regulates everything. By 2010, DC had 4,000 corporate office buildings that handle classified info,all subject to govt regulation. “We’re dealing with a massive material apparatus.” We should not be distracted by the small individual devices.

Cisco lost 28% of its sales, in part as a result of its being tainted by the NSA taking of its data. This is alienating citzens and foreign govts. How do we stop this? We’re dealing with a kind of assemblage of technical capabilities, tech firms that sell the notion that for security we all have to be surveilled, and people. How do we get a handle on this? I ask: Are there spaces where we can forget about them? Our messy, nice complex cities are such spaces. All that data cannot be analyzed. (She notes that she did a panel that included the brother of a Muslim who has been indefinitely detained, so now her name is associated with him.)

3. How can I activate large, diverse spaces in cities? How can we activate local knowledges? We can “outsource the neighborhood.” The language of “neighborhood” brings me pleasure, she says.

If you think of institutions, they are codified, and they notice when there are violations. Every neighborhood has knowledge about the city that is different from the knowledge at the center. The homeless know more about rats than the center. Make open access networks available to them into a reverse wiki so that local knowledge can find a place. Leak that knowledge into those codified systems. That’s the beginning of activating a city. From this you’d get a Big Data set, capturing the particularities of each neighborhood. [A knowledge network. I agree! :)]

The next step is activism, a movement. In my fantasy, at one end it’s big city life and at the other it’s neighborhood residents enabled to feel that their knowledge matters.

Q&A

Q: If local data is being aggregated, could that become Big Data that’s used against the neighborhoods?

A: Yes, that’s why we need neighborhood activism. The polticizing of the neighborhoods shapes the way the knowledge isued.

Q: Disempowered neighborhoods would be even less able to contribute this type of knowledge.

A: The problem is to value them. The neighborhood has knowledge at ground level. That’s a first step of enabling a devalued subject. The effect of digital networks on formal knowledge creates an informal network. Velocity itself has the effect of informalizing knowledge. I’ve compared environmental activists and financial traders. The environmentalists pick up knowledge on the ground. So, the neighborhoods may be powerless, but they have knowledge. Digital interactive open access makes it possible bring together those bits of knowledge.

Q: Those who control the pipes seem to control the power. How does Big Data avoid the world being dominated by brainy people?

A: The brainy people at, say, Goldman Sachs are part of a larger institution. These institutions have so much power that they don’t know how to govern it. The US govt has been the post powerful in the world, with the result that it doesn’t know how to govern its own power. It has engaged in disastrous wars. So “brainy people” running the world through the Ciscos, etc., I’m not sure. I’m talking about a different idea of Big Data sets: distributed knowledges. E.g, Forest Watch uses indigenous people who can’t write, but they can tell before the trained biologists when there is something wrong in the ecosystem. There’s lots of data embedded in lots of places.

[She's aggregating questions] Q1: Marginalized neighborhoods live being surveilled: stop and frisk, background checks, etc. Why did it take tapping Angela Merkel’s telephone to bring awareness? Q2: How do you convince policy makers to incorporate citizen data? Q3: There are strong disincentives to being out of the mainstream, so how can we incentivize difference.

A: How do we get the experts to use the knowledge? For me that’s not the most important aim. More important is activating the residents. What matters is that they become part of a conversation. A: About difference: Neighborhoods are pretty average places, unlike forest watchers. And even they’re not part of the knowledge-making circuit. We should bring them in. A: The participation of the neighborhoods isn’t just a utility for the central govt but is a first step toward mobilizing people who have been reudced to thinking that they don’t count. I think is one of the most effective ways to contest the huge apparatus with the 10,000 buildings.

Categories: big data, cities, culture, ed2013, liveblog, policy, surveillance

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[liveblog][2b2k] Saskia Sassen

The sociologist Saskia Sassen is giving a plenary talk at Engaging Data 2013. [I had a little trouble hearing some of it. Sorry. And in the press of time I haven't had a chance to vet this for even obvious typos, etc.]

NOTE: Live-blogging. Getting things wrong. Missing points. Omitting key information. Introducing artificial choppiness. Over-emphasizing small matters. Paraphrasing badly. Not running a spellpchecker. Mangling other people’s ideas and words. You are warned, people.

1. The term Big Data is ambiguous. “Big Data” implies we’re in a technical zone. it becomes a “technical problem” as when morally challenging technologies are developed by scientists who thinks they are just dealing with a technical issue. Big Data comes with a neutral charge. “Surveillance” brings in the state, the logics of power, how citizens are affected.

Until recently, citizens could not relate to a map that came out in 2010 that shows how much surveillance there is in the US. It was published by the Washington Post, but it didn’t register. 1,271 govt orgs and 1,931 private companies work on programs related to counterterrorism, homeland security and intelligence. There are more than 1 million people with stop-secret clearance, and maybe a third are private contractors. In DC and enirons, 33 building complexes are under construction or have been built for top-secret intelligence since 9/11. Together they are 22x the size of Congress. Inside these environments, the govt regulates everything. By 2010, DC had 4,000 corporate office buildings that handle classified info,all subject to govt regulation. “We’re dealing with a massive material apparatus.” We should not be distracted by the small individual devices.

Cisco lost 28% of its sales, in part as a result of its being tainted by the NSA taking of its data. This is alienating citzens and foreign govts. How do we stop this? We’re dealing with a kind of assemblage of technical capabilities, tech firms that sell the notion that for security we all have to be surveilled, and people. How do we get a handle on this? I ask: Are there spaces where we can forget about them? Our messy, nice complex cities are such spaces. All that data cannot be analyzed. (She notes that she did a panel that included the brother of a Muslim who has been indefinitely detained, so now her name is associated with him.)

3. How can I activate large, diverse spaces in cities? How can we activate local knowledges? We can “outsource the neighborhood.” The language of “neighborhood” brings me pleasure, she says.

If you think of institutions, they are codified, and they notice when there are violations. Every neighborhood has knowledge about the city that is different from the knowledge at the center. The homeless know more about rats than the center. Make open access networks available to them into a reverse wiki so that local knowledge can find a place. Leak that knowledge into those codified systems. That’s the beginning of activating a city. From this you’d get a Big Data set, capturing the particularities of each neighborhood. [A knowledge network. I agree! :)]

The next step is activism, a movement. In my fantasy, at one end it’s big city life and at the other it’s neighborhood residents enabled to feel that their knowledge matters.

Q&A

Q: If local data is being aggregated, could that become Big Data that’s used against the neighborhoods?

A: Yes, that’s why we need neighborhood activism. The polticizing of the neighborhoods shapes the way the knowledge isued.

Q: Disempowered neighborhoods would be even less able to contribute this type of knowledge.

A: The problem is to value them. The neighborhood has knowledge at ground level. That’s a first step of enabling a devalued subject. The effect of digital networks on formal knowledge creates an informal network. Velocity itself has the effect of informalizing knowledge. I’ve compared environmental activists and financial traders. The environmentalists pick up knowledge on the ground. So, the neighborhoods may be powerless, but they have knowledge. Digital interactive open access makes it possible bring together those bits of knowledge.

Q: Those who control the pipes seem to control the power. How does Big Data avoid the world being dominated by brainy people?

A: The brainy people at, say, Goldman Sachs are part of a larger institution. These institutions have so much power that they don’t know how to govern it. The US govt has been the post powerful in the world, with the result that it doesn’t know how to govern its own power. It has engaged in disastrous wars. So “brainy people” running the world through the Ciscos, etc., I’m not sure. I’m talking about a different idea of Big Data sets: distributed knowledges. E.g, Forest Watch uses indigenous people who can’t write, but they can tell before the trained biologists when there is something wrong in the ecosystem. There’s lots of data embedded in lots of places.

[She's aggregating questions] Q1: Marginalized neighborhoods live being surveilled: stop and frisk, background checks, etc. Why did it take tapping Angela Merkel’s telephone to bring awareness? Q2: How do you convince policy makers to incorporate citizen data? Q3: There are strong disincentives to being out of the mainstream, so how can we incentivize difference.

A: How do we get the experts to use the knowledge? For me that’s not the most important aim. More important is activating the residents. What matters is that they become part of a conversation. A: About difference: Neighborhoods are pretty average places, unlike forest watchers. And even they’re not part of the knowledge-making circuit. We should bring them in. A: The participation of the neighborhoods isn’t just a utility for the central govt but is a first step toward mobilizing people who have been reudced to thinking that they don’t count. I think is one of the most effective ways to contest the huge apparatus with the 10,000 buildings.

Categories: big data, cities, culture, ed2013, liveblog, policy, surveillance

Tags:

No Comments