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Entries in science (34)

Wednesday
Feb082012

Featured Find: Lake Vostok!

Russian scientists have acheived what's being called the moon landing of our generation:

MOSCOW — In the coldest spot on the earth’s coldest continent, Russian scientists have reached a freshwater lake the size of Lake Ontario after spending a decade drilling through more than two miles of solid ice, the scientists said Wednesday.

A statement by the chief of the Vostok Research Station, A. M. Yelagin, released by the director of the Russian Antarctic Expedition, Valery Lukin, said the drill made contact with the lake water at a depth of 12,366 feet. As planned, lake water under pressure rushed up the bore hole 100 to 130 feet pushing drilling fluid up and away from the pristine water, Mr. Yelagin said, and forming a frozen plug that will prevent contamination. Next Antarctic season, the scientists will return to take samples of the water.

The first hint of contact with the lake was on Saturday, but it was not until Sunday that pressure sensors showed that the drill had fully entered the lake. Lake Vostok, named after the Russian research station above it, is the largest of more than 280 lakes under the miles-thick ice that covers most of the Antarctic continent, and the first one to have a drill bit break through to liquid water from the ice that has kept it sealed off from light and air for somewhere between 15 million and 34 million years.

Tuesday
Aug092011

More Farms, Smaller Farms

Now made with real fruit!I'd like to respond to Josh's last post by modeling what I see as the obverse. Economies of scale in agriculture are desireable when the alternative is crippling poverty. Nevertheless, in developed economies where starvation remains of secondary concern to self-inflicted overeating, more food of less homogeneous nutritional composition and higher quality even at higher costs is sorely necessary for the public welfare. Looming over all of this, the Mathusian insight that gave birth to both modern agriculture and modern economics remains true - the human population will always increase at a greater rate than food production efficiency. (My theory is that the Mathusian condition is an emergent consequence of the tendency for humans to be unrealistically optimistic about the future.) 

For this reason, in developing economies, it remains prudent to hedge against economies of scale in agriculture and some of the evils born of placing ourselves too far from the source of our sustenance via extreme and unnatural occupational specialization. (Indeed, it's possible that all of culture comes from food. And "you are what you eat" is wise on several levels.) The Summer 2011 issue of Lapham's Quarterly does a good job of balancing and weighing all the complex considerations at the intersection of development, agriculture, poverty, and nutrition.

The short version of my counterpoint to Josh is that what we need in America is different than what we need for countries that can't feed themselves. It might even be that there's a natural developmental arch that all civilizations must follow, and the stage that a particular civilization is in determines what course of action that country should take to maximize welfare: first (1) there's a community wrought of nature based on equality and living harmoniously, where everyone is a subsistence farmer or hunter/gatherer and everyone lives and dies at the whims of the seasons; then (2) primitive accumulation goes down and a primitive capitalist society develops - whether this is a result of contact with other capitalist societies or natural forces, it's safe to say this is where Africa is; next (3) capitalism matures until it can mature no more - intra-industry national power emerges concentrated in few hands, and these hands - instead of toiling honestly to coordinate supply and demand for the well-being of all - begin to build walls and moats around their citadels (see regulatory capture, patent over-filing, health insurance tethered to corporate employment, credentialing and licensing, etc.); (4) diminishing returns compel a premium to be placed on solving social problems or coerced egalitarianism - this is the stage where the United States and other mature social democracies find themselves; Marx went on to speculate that societies after this stage advance to (5) perfect, blissful communism as the profit motive is grdually removed from aspects of socety where it is (deemed) detrimental to the general welfare. Many others (generally social democrats) think (4) is as far as we can and should go. I think these intellectual frameworks are dangerously naïve and/or cowardly; we can combine lessons learned from (3) and (4) in a self-similar federalist/libertarian/anarchist structure that allows for unfettered individual expression and positive-sum cooperation while minimizing the effects of individual recklessness and coercive association.

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Thursday
Jun162011

Modern Visionaries Part III - Benoit Mandelbrot

"Think not of what you see, but what it took to produce what you see.” - Benoit Mandelbrot

"Nebulabrot" by Paul Nylander

In keeping with the mathematics theme established in the previous installment of this series (on Buckminster Fuller), Part III is about Benoit Mandelbrot.  It is impossible to ignore the “geodesic”, forward-looking genius of Benoit Mandelbrot.  Like Fuller before him, Mandelbrot used geometry to identify and educate us about the nature of infinity.  Mandelbrot’s elucidation of “fractals” may have given the human race a much closer look at nature’s grand design.  

Benoit B. Mandelbrot was born November 1924 and died on the 14th of October, 2010.  A mathematician born in Poland but raised in France, Mandelbrot spent much of his life living and working in the United States.  Starting in 1951, Mandelbrot worked on problems and published papers in mathematics and applied math, information theory, economics, and fluid dynamics.  He became convinced that two key themes - fat tails and self-similar structures - ran through a multitude of common problems in those fields.

the Mandelbrot setPerhaps Mandelbrot's most famous contribution is the M-set.  Mandelbrot discovered the M-set in 1980; this discovery has been widely discussed in books such as The Fractal Geometry of Nature by Mandelbrot and Chaos by James Gleick and in scientific magazines (for example see the beautiful pictures and excellent summary in the July 1985 issue of Scientific American).

I am by no means a mathematician.  I’ve always been humbled by the complexities of higher mathematics, more of a right brained guy I guess.  Mandelbrot’s discovery of the “M-set” may well be a look in to the true fabric of Mother Nature, and sure enough, Mom speaks math.  

For those who are mathematically inclined, here is a brief outline of how the M-set is created: start with the expression z -> z^2 + c; choose two complex numbers z and c; solve the expression z^2 + c to get a new value of z; put the new z into the z^2 + c term and compute another z value; continue this process on a computer for much iteration.  Color coding the rate at which different values of c cause z to either (1) shoot off to infinity, (2) stabilize in the realm of finite numbers, or (3) go to zero creates the visual embodiment of the “m-world”.  One of the many wonders of this infinitely complex “world” is that it can be created by just a few simple lines of computer code that are repeated recursively.  From these little algorithmic loops comes the most rococo universe that anyone has ever seen.  No matter how many times you magnify the M-set to infinity, it continues to expand.  And you can see the M-set everywhere in nature.  Mandelbrot found a mathematical formula to describe a “fractal” (a term he invented to describe the M-set) – in which each part mimics the pattern of the whole.

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Tuesday
Jun142011

Science is the Bee's Knees

I have a short post today.  Here are my thoughts on science recently crystallized on a LinkedIn science writers thread:

...

"Most highly educated adults understand evolution as Lamarckian evolution, and even if they do understand Darwinian evolution, it's usually in some crude and offensive form like survival of the fittest. Highly educated adults who can actually intuitively grasp the intricacies and layers of information, the tension between cooperative behavior, competitive behavior, sexual selection, disease adaptation, somatic vs. germ-line mutation, polymorphisms, social behavior, and all the other complexities that are necessary to understand in order to even be having the conversation are few and far between. It might make more sense to focus on basic things like how cool an elephant's trunk is or other concrete phenomena from the natural world which can serve as metaphorical templates on which to graft more intuitive understandings of science and engineering in the years ahead."

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Thursday
Jun092011

Rejoinders to a New Political Dialectic

I posted some rejoinders to my original piece "A New Political Dialectic" in the comments at the League of Ordinary Gentlemen.  I have reproduced them below:

1.  A possible litmus test for what constitutes “positivist New Atheism” is that they tend to make the argument that religion is unfalsifiable as if that is an indictment of religion.  Really, religion does not hold itself to the same standards as science (why should it?).  The two work best when kept separate.  Just like I can be a scientist who enjoys art or a scientist who enjoys nature, I can also be a scientist who enjoys religion.

Again, this doesn’t speak to the question of whether or not God exists, (which I made explicit above) and I was hoping not to get into that since it’s been hashed out billions of times and no one has made any progress.  But, since people seem to want to talk about that, from my own personal journey, I know that “Does God exist?” is a difficult question to define precisely.  I’ve settled into a sort of noncognitivist/Spinozan outlook on the divine that places me closer to both a Sufi mystic and a Nietzschean atheist than one who believes I’ve been “saved” by a personal Jesus or the group of people that make vast amounts of money antagonizing believers in personal Jesuses (Jesi?) because their beliefs are not based on the scientific method.

2.  To be honest, I’m really disappointed that comments tended towards an old-fashioned Internet atheist debate, but I fault myself for putting so much about Harris and his positivist atheism at the beginning of the piece.  Burt Likko’s comment is one here that actually engages my argument, which is that political debate should be driven by a dialectical relationship between libertarianism and socialism; I was hoping that more comments would address this contention.

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Tuesday
Jun072011

A New Political Dialectic

<cross-posted at the League of Ordinary Gentlemen>

Jackson Lears has a riveting piece up at the Nation which soundly routs the new parapositivism taking the popular and newspaper science cultures by storm.  The piece is called "Same Old New Atheism: On Sam Harris".  It's a takedown of Harris couched within a takedown of the New Atheist conceptual framework couched within a takedown of a positivism which oversteps its bounds.  Freddie deBoer recently praised the piece:

I think that absolutely everyone should read this profoundly necessary evisceration of Sam Harris, the Moe of the New Atheist Three Stooges, written by Jackson Lears and published by the Nation. It may be my favorite essay published this year; it goes well beyond the usual stalking horses of New Atheism and speaks to some of the fundamental analytical and ethical issues confronting our species, particularly when it comes to progress and the limits of knowledge. Read the whole thing, seriously.

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Friday
Apr292011

Modern Visionaries Part I - Daniel Quinn

But such simple answers aren’t enough to reassure the people of your culture nowadays. Everyone is looking down, and it is obvious that the ground is rushing up towards, you-and rushing up faster every year. - Daniel QuinnIn a world where a pedigree in academia has been the de facto standard of acceptance for information provided to the world, a few remarkable un-credentialed people have come to the forefront of our social collective to provide earthshaking philosophical, technological, sociological, and just plain humanistic revelations that could very well have a major impact on the future of mankind.  

These people often come from backgrounds that have nothing to do with the insights and predictions for which they are well-known.  These people have been incredibly accurate in their predictions and in the application of many of their theories. They have been disregarded by their academic counterparts and brushed off as fantastical by much of academia.

One of these people is Daniel Quinn.  For this post, I would like to investigate the question: Is Daniel Quinn a sociologist?

Sociology is defined as:

the science of society, social institutions, and social relationships; specifically: the systematic study of the development, structure, interaction, and collective behavior of organized groups of human beings.

A person who is in the academic discipline of sociology is referred to as a sociologist or often a “social scientist”. Princeton’s online definition search provides this description for a social scientist:

someone who is an expert in the study of human society and its personal relationships.  

Concerning the non-academic Daniel Quinn, digging deeper into what really defines a sociologist becomes a little more complex than a simple yes or no answer

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Tuesday
Mar082011

Ontogeny Recapitulates Phylogeny (in Education)

Ontogeny recapitulates phylogeny.

The phrase "ontogeny recapitulates phylogeny" refers to embryological parallelism, the idea that the development of any individual organism strongly parallels that organism's evolutionary history.  For example, in mammalian embryos, the backbone appears very early, followed by other neural developments in the order that they first appeared in mammalian macro-evolution.  The cerebrum is the last brain structure to develop in the individual human, as it is the newest structure in macro-evolutionary terms.  

If we look at whale embryos, legs begin to develop before retracting back into the body cavity.  Hair also develops briefly, but whale embryos lose this hair at further stages.  Birds have fingers at early stages of development, but these eventually fuse to form wings.  Birds also possess the genes for teeth, but these genes have been "turned off", and teeth never develop in birds.  Both human and monkey embryos briefly have tails to reflect our be-tailed common ancestor, but this tail disappears abruptly in humans, whereas it continues growing in monkeys.  This all correlates strongly with both genetic, mathematical models and the fossil record.

I find the parallelism between macro-evolutionary history, individual organismic development, and mathematically modelable genetic histories endlessly fascinating, and I am obsessed with reconciling and systematizing these phenomena.  But, I do not know enough about the subject right now; it is something that I would like to explore in depth in the future.  

For now, I'd like to see how such a model could be applied to education: that is, the educational development of the individual student recapitulates the macro-history of human knowledge.

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Saturday
Jan292011

Memory, Memory, Mnemonics, Metacognition, Systemization, Learning, Postmodernism, and Memory

Appropriately, this is the second time for me to write this post.  I don't know whether to blame my mother-in-law's computer or Squarespace (or myself) for ironically erasing a post about memory.  I'll try to fight back impatience and frustration and craft a cogent argument.

I often play Memory in my kids classes.  This is the game where players turn over cards and try to match them from memory.  I usually play with a set of cards depicting colors and shapes (such as yellow octagon) or a set of cards depicting letters and animals (such as G, Goat).  When I first started playing Memory in my classes, I used only twenty cards arranged in a four by five matrix.  I found that such games typically lasted between five and ten minutes, and students very seldom forgot the positions and identities of any of the cards.  If there were four players, the final score would be something like 4-2-2-2.  Whoever went first or whoever was lucky enough to be last when there was only a few pairs left would often be the winner.  This unfairness usually didn't bother me, since the primary goal of the activity was to memorize English objects, and the beneficiary of structural unfairness - that is to say the winner - seemed to rotate each class in random, egalitarian fashion.

Nevertheless, my class of seven-year-olds soon insisted that we use all the cards.  As a decidedly non-micromanaging, hippy teacher, I complied and began to arrange fifty-four cards in a six by nine matrix.  I found that this bigger version of Memory took anywhere from twenty to thirty minutes to complete and changed the nature of the game completely.  The advantage of going first or last was relatively minimized, and so was the egalitarian distribution of winners.  The same students won every time we played.

In the fifty-four card version of the game, winning seemed to be a function of not raw memory skill but how fundamentally-limited memory capacity was employed.  Of course, in terms of raw memory, some students were superior to others; but for the most part this difference was marginal: Susy could remember eleven cards; Nancy could remember thirteen; Jimmy could remember ten; Johnny could remember twelve.  It couldn't have been this small difference in raw ability that was driving the emergence of lopsided final scores like 15-6-3-2. 

Instead, winning seemed to be based on the approach students took to the game.  Students with no strategy - who drew at random - were at an extreme disadvantage in the fifty-four card array, whereas students who made and followed some sort of rule - whatever it was - always seemed to win.  This rule could be, for example, always drawing new cards from the bottom left of the board, always drawing cards in clockwise order around holes, or always drawing in a counterclockwise spiral from the middle of the array. 

Students who employed some sort of general rule for drawing new cards only had to memorize the rule, the card, and the order - one constant and two variables; students who drew at random had to memorize card, x-position, y-position, and order - four variables.  Efficiency gains resulted in overwhelming victories for rule-following students, since these rules effectively reduced a game played in two-dimensional space to a game played in one neural dimension.

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Friday
Jan212011

It's, Like, From the Earth, Man

"Graduation" by Peter BlinmanThere is a pervasive yet erroneous idea circulating these days that things are "good" because they are "natural".  Advertisers for foods or beauty products often engage in label-slapping to that effect; moneyed hippies and bobos buy up "natural" products like nature is going out of style; obesity and cancer are explained away as cosmic justice for our civilization of plastic's forsaking of the earth goddess.

Nowhere can this idea be heard more stupidly (or more harmlessly) than in a circle of close friends and random acquaintances passin da righteous civil disobedience on the left-hand side whilst listening to music about that with which goats love to play and/or watching marijuana-related comedy:

“Why is marijuana against the law? It grows naturally upon our planet. Doesn't the idea of making nature against the law seem to you a bit . . . unnatural?”

Which one might naturally (no pun intended) counter with this pithy dialogue

Nick: Come on, what's the big deal? It's from the earth, it's natural. Why would it be there if we weren't supposed to smoke it?

Lindsey: Dog crap is here and we don't smoke that.

The clear and obvious truth is that marijuana is harmless enough without having to appeal to its being natural.  People high on marijuana don't commit crimes.  They don't die.  They mostly just sit around watching stuff on TV and figuring out how to order pizza.

But this post is not about marijuana.  It's about "natural" not entailing "good".  After all, arsenic is natural.  The black plague is natural.  Even rape is natural.  In fact, the entirety of human society - from our legal code to our hallowed institutions of medicine - exists as a Hobbesian bulwark against the evils of the natural world.

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Monday
Jan172011

Practical Taoism

Now that we know who you are... I know who I am. I'm not a mistake! It all makes sense. In a comic, you know how you can tell who the arch-villain's going to be? He's the exact opposite of the hero, and most time's they're friends, like you and me. I should've known way back when. You know why, David? Because of the kids. They called me Mr. Glass.

The American discourse is often constructed as a series of binary and antagonistic opposites.  One of which I am particularly fond is the progress vs. tradition binary, which forms a base on which other binaries stand: atheism vs. belief for example; urban vs. rural; electronic media vs. print media; walkable cities vs. suburbs; or rock music vs. classical music.  There are countless examples, and these are all part of a greater false dichotomy, for in between progress and tradition lies not antagonism but symbiosis.  

All the things we think of as traditional are traditional because something changed.  For example, we value antique furniture, old houses, and black and white movies as traditional because now we have Ikea, mass-produced homes, and Avatar.  The frontier, the Western Movie, and Manifest Destiny serve as components of our national mythology because the American West is now criss-crossed with highways and Internet cables and peppered with fast food restaurants and Wal-marts.  Indeed, there would be no tradition without change.  The very concept would be meaningless.  It helps to remember this when we imagine an idyllic and rosy past that does not exist outside of our modern framing.

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Wednesday
Nov242010

The Virtue of Virtues

Some of the 72 disciples of Confucius at Koshi-byo in Nagasaki

Sharon Begley writes in Science Journal in 2004:

The task was to practice "compassion" meditation, generating a feeling of loving kindness toward all beings.

"We tried to generate a mental state in which compassion permeates the whole mind with no other thoughts," says Matthieu Ricard, a Buddhist monk at Shechen Monastery in Katmandu, Nepal, who holds a Ph.D. in genetics.

In a striking difference between novices and monks, the latter showed a dramatic increase in high-frequency brain activity called gamma waves during compassion meditation. Thought to be the signature of neuronal activity that knits together far-flung brain circuits, gamma waves underlie higher mental activity such as consciousness. The novice meditators "showed a slight increase in gamma activity, but most monks showed extremely large increases of a sort that has never been reported before in the neuroscience literature," says Prof. Davidson, suggesting that mental training can bring the brain to a greater level of consciousness.

Not since David Hume has virtue ethics found a place in the mainstream philosophy community, despite the fact that - more than any other moral framework - virtue ethics serves as the basic moral framework for all of the world's major religions and cultures.

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Sunday
Oct312010

Synthesis of Austrian and Distributist Economics via Information Science

From Timothy B. Lee's September Cato Unbound essay on Hayek:

Hayek’s point is not that the price system is superior to other decentralized social institutions. Rather, he’s pointing out that all successful large-scale cooperative efforts involve standardization, which necessarily means discarding some potentially relevant knowledge in the process of codifying other knowledge deemed more important. The important question is not whether to standardize in this way, it’s deciding how, and how much to standardize. Too little standardization means missing out on opportunities for economies of scale and the division of labor. Too much standardization means discarding information that consumers actually care about, leading to the infamous rubber tomatoes of standardized agriculture. And the wrong kind of standardization—discarding important information while preserving trivial information—is doomed regardless of the degree of standardization.

What makes decentralized economic institutions powerful isn’t standardization but the possibility for competition among alternative standardization schemes. Rubber tomatoes create an entrepreneurial opportunity for firms to establish a more exacting tomato standard and deliver tastier tomatoes to their customers. In real markets, you see competition not only among individual firms but among groups of firms using alternative standards. Markets gradually converge on the standards that are best at transmitting relevant information and discarding irrelevant information. In contrast, when standards are set by the state, or by private firms who have been granted de facto standard-setting authority by government regulations, there is no opportunity for this kind of decentralized experimentation. Then the market is likely to be permanently stunted by the use of a standard that does a poor job of transmitting the information consumers care about most. (emphasis mine)

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Sunday
Oct242010

On Reciprocal Altruism

For a long time Darwinism struggled to adequately explain altruism, or, what appeared to be the giving of gifts or services with no expected return.  When the concept of reciprocal altruism was first proposed, many who believed in the goodness of humankind revolted; for how can our goodness be based in selfishness?  It was simply too glib to say that generosity evolved because of reciprocity.  But the two concepts are not mutually exclusive.  One can be truly altruistic and still get a competitive advantage because of that altruism.  For the religious, this could even be couched in the language of theology and construed as God's reward for good behavior.  

So, some questions for religious people: why oppose Darwinian explanations for human behavior?  Does studying physics or geology diminish the beauty of nature?  Does understanding how a zygote works make me love my daughter any less?  Does accepting that generosity builds community invalidate goodness itself?    

Wednesday
Oct062010

Social Networks and the Bystander Effect

Malcolm Gladwell's brilliant New Yorker piece, "Small Change", on how the Civil Rights Movement could never have been accomplished with Facebook and Twitter, reminds me of the murder of Kitty Genovese and the bystander effect; basically the more witnesses there are to some horrible event, the less likely it is that any one witness will intervene.  

The basic premise is that, for example, if there is a man dying on the street and there is one witness, there is a 90% chance that that witness will stop to help the dying man; if there are two witnesses, each will stop to help 40% of the time, totalling an 80% chance that the man will be helped; with three witnesses, each will help 25% of the time, totalling 75%; with four witnesses, each will help 15% of the time, totalling 60%; five witnesses, 10%, totalling 50%; 6, 7%, 42%; 7, 5%, 35%; 10, 1%, 10%, etc. 

Rock-solid research has shown such a diffusion of responsibility to be a highly predictable phenomenon: in inverse proportion to the number of witnesses, we are far more likely to do the right thing if other people are not watching.  Even without modern empirical scientific research, however, spontaneously evolved cultural institutions, like the ombudsman or a neutral proxy as absolutely essential to conducting business in Japan, show that the diffusion and avoidance of responsibility is a natural part of being human.

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