A Weblog

A few weeks ago my friend Michelle called me a little after one in the afternoon. The ring of the telephone woke me up and I stumbled across the room to answer her call. I looked down at the little display, saw that it was Michelle, and then put on my best telephone face to accept her “Hello, Joshy.”

Michelle called to tell me that she had accepted a new job—she was in need of a new one, believe you me. This was fantastic news. Usually Michelle can spot my false wakefulness, even over the phone, like one of those empaths from Star Trek (or something). But this time, her excitement—in conjunction with my keen theatrical abilities—distracted her from the reality of my slumber, which is exactly what I was aiming for.

I wasn’t, but the question still remains: could I have justifiably been upset at Michelle for waking me up? Well, yes but mostly no. It was one in the afternoon. Most people are awake when the sun’s up. So, Michelle was right to operate on the assumption “people are awake when the sun’s up.” The world is a crazy and complicated place. We have to live our lives despite only having access to a very small amount of knowledge about our environment. Therefore most of our judgments aren’t certain. Instead, they’re best guesses that approximate what we should do if we actually knew everything there was to know. Thankfully, we’re not totally in the dark.

People are very good at working with probabilities because lots of the events in the world have a high probability of certainty. That tree in the park you saw this morning on your way to work will probably still be there during your commute home later tonight. The position and function of the knobs and buttons on your stove are not going to switch themselves around when you’re not looking—with high probability. So it’s not surprising that people believe that there are certainties in life. And maybe if you were able to know everything about everything at every time, then the world would work according to a small set of fixed laws. Unfortunately, no one—as far as I know—has that sort of depth of knowledge and understanding. So, for practical purposes, we’re left interacting with probabilities.

Now we get into trouble when we confuse probabilities for certainties. Then we become locked into a stereotype. That’s right, I think stereotypes are simply misapplied probabilities. Several years ago some fledging stand-up comedian trying to break it big played the Conan O’Brien Show. He included two “postive stereotypes” that stuck with me. “All Jews can fly and Mexicans are made out of candy,” he claimed. Being (sort of) both Jewish and Mexican, I can say from experience that very few Jews whom I know can fly and even fewer Mexicans are made out of candy. So what makes his stereotypes wrong? Well, probabilistically his claims aren’t well supported.

Here’s another perhaps less inflammatory claim: men are taller than women. I bet a lot of you agree with that. But let’s hold up just a second and see just what the sentence is saying. There are a lot of words missing that really ought to be there. My claim doesn’t mean all men are taller than all women. If you cite your friend from college on the women’s basketball team who towers over everyone else in a crowd, you haven’t disproved anything. What I really mean to say is that on average men are taller than women; i.e., if you pull a random man and a random woman off the street and compare their heights, record the answer, and then repeat the experiment several times over, then in general, you will find that the man is taller than the woman.

So what are assumptions: they are the most probable results from a distribution of possible results that we adopt as fact based on our experience. Experience varies, so assumptions vary. The key is to remember that sometimes outlying events can happen, and we must be open to the possibility that they do. Most Mexicans aren’t made out of candy, but don’t let me fool you into believing that none of us are.

All that said, Michelle should’ve known, given her previous experience, that there was a high likelihood that I would be sleeping at one in the afternoon. Don’t forget that not all assumptions apply in all contexts. These things are conditional, after all. So, she’s only partially excused.

And while I’m on my soapbox, it’s worth pointing out that because people almost exclusively interact with probability distributions, probability and statistics really need to be given more attention in school curricula. Over emphasis on deterministic systems tricks students into believing that the world really operates on certain events. I can’t think of anything further from the truth.

Technorati Tags:assumptions, probability, stereotype, society, philosophy, average, mexicans, jews, candy, flying, conan o’brien, education, curriculum, reform, statistics

During the winter session I took a class on dialogue processes. Most people are familiar with debate. We have clubs for this sort of thing after school, after all. In the standard set up, a debate has two or more opposing sides. They bat each other over the head with facts and name-calling until one of them submits and declares a surrender. Dialogue is the opposite of debate. Instead of looking for a product (i.e., winnning), dialogue focuses on a process (i.e., learning). It’s ideal in education because it nicely ties together the sometimes competing interests of knowledge-, student-, and assessment-centered learning environments by a clever structuring of its community base.

I’ve posted the final paper I wrote for this class [late]. It’s short and only very briefly describes my “coffee mug model” for the classroom. Basically, this thing is predicated on the idea that respect is the willingness to learn from another [person or thing].

I know I’ve been in situations when I know that the person who’s taking to me is much more knowledgeable than I am, that I should pay attention to what he’s saying, but that because I don’t respect the guy, I just can’t learn from him. In the classroom, I think that learning from another person is respect, by definition. Think about it. How many times do opposing viewpoints talk right passed each other? The reason is because they’re not willing to learn from the other. Chances are paying attention to your opponent can help out your cause. Sometimes, you might find that there really isn’t any conflict at all. Instead, it’s all perceived (rather than real) conflict. Golly, communication is powerful stuff.

I still owe you guys a post about assumptions. Consider this the beginning of it.

Also, if you have the time, please come to Seven Old Ladies get lost in the loo tomorrow nigth at Blanchard’s Tavern (turn down your volume before you follow the link). For those of you who don’t know it—and be ashamed if you don’t—Blanchard’s Tavern is one of the few bars around here that tries (really, really hard) to stay honest to its 18th century foundings. They serve things like loganberry wine and Brunswick stew. (You can check out the full menu for yourself.) And they’re a steal at only $3 each.

Tomorrow’s event is going to be raucous—the volunteers who run this thing promised me. So come on down. Bring a canned good or expect to donate $1 to the local food pantry. We’ll sip on General Washington coffee and sing along to old sea shanties. And if you can’t make it tomorrow, you can show up any Saturday. Every Saturday.

Do it.

Technorati Tags:dialogue, debate, learning, classroom design, learning, education, perspective, conflict, colonial, new england, patriots, tavern, history, loo

Recently, my friend Little Lamb wrote a post about how people react to identity (gender or otherwise). Now conceptions of the self have eluded me for a while, and I love reading what others have to say about the issue. Here’s a short snipet from her article—you should read the whole thing, of course—but this will do well enough to situate my post:

Of course, we do judge the authenticity of identities like these—often identity groups to which we ourselves don’t even belong—every day. We distinguish between “normal” Muslims and violent ones, women who kiss each other at parties and dykes, “real” bisexuals and gay men in denial. But every time we make judgements like these, we imply that we are better judges of authentic identity than those who live these identities. [Original emphasis]

Before I go on, I should say that I completely agree. From an observational standpoint, when someone judges the identity of another he is as a matter of fact asserting his perception of that person onto that person, perhaps against that person’s will. The question is not whether the judge is imposing his viewpoint onto another, but whether there’s any significance in the act at all. After all, in some cases it could be very useful indeed.

I grew up in a very small, white, Irish-Catholic suburb of Boston. Now it’s important that I say Boston, because already there are tremendous differences between say a Boston Irish-Catholic community and a Chicago Irish-Catholic community, and both of them, in turn, are vastly different from Irish Irish-Catholic communities. I’m not about to dismiss local variation. That said, I’m not Irish-Catholic. According to legal documentation, I’m Mexican. And as far as the law of Moses goes, I’m also Jewish. But having grown up in an otherwise homogenous environment, what being Mexican and being Jewish means to me might very well look like what being Boston Irish-Catholic looks like to you. But that’s okay. How I feel and what I know to be Mexican is largely an accident of my youth. So, whatever I think it is, it is. It’s all a matter of perspective, right? Well, maybe.

Once I went to college, I met lots of people who, like me, were Mexican, Jewish, and sometimes even Mexican and Jewish. (Now I’m going to start lumping Mexican and Hispanics into a single term. From now on, when I write Mexican you can assume I mean Hispanic. While I know this may sound clumsy and callous, it’s not. I’m Mexican after all, and who are you to tell me what it means to be Mexican—er, Hispanic?) However, unlike me, most of them grew up with other Mexicans or Jews. Consequently, they painted a very different picture when they described the Mexican experience. Still, due to legalities, I was accepted into the two groups, I think, as a matter of technicality. But the more time I spent doing “Mexican things,” the more sure of my heritage, and all the perks that come along with it, I became. I had always thought I liked spicy food because of my Hispanicidad, now there was no questioning it.

So, where does identity exist? Some might argue that identity is something that each individual chooses for himself on the inside. However, I don’t buy it. If I don’t think you’re a Mexican, then to me, you’re not a Mexican—even if you think you are. Likewise, I might think you’re a Mexican, even if you insist you’re not. The problem is that identity is not an objective fact. It lies somewhere between a speech act and something else. It may feel a little unsettlilng that you’re not in control of who you are. Identity is an emergent property of the way one person interacts with several, other people. Who you are isn’t entirely up to you, it’s up to us. Let me explain what I mean.

When I meet you for the first time, I’m going to assess the way you look, act, make me feel, etc.—I’m going to perceive you. Now, of course, I won’t get an exhaustive look at you. I probably won’t be able to guess that you’re favorite number is 11, or that you find global warming so scary that sometimes you can’t sleep at night. Everyone has to operate with incomplete knowledge. We fill in the gaps with likely probabilities based on our previous experience (some might call these probabilities assumptions) and do our best to form a belief that makes sense of the situation. Because of the way I treat you, you’re going to adjust your behavior. Your change will trigger me to adjust my beliefs and therefore behavior. Eventually, the way you act and the way I act will settle down—and voilá! What is identity other than a set of behavoirs that largely matches some (loosely if at all defined) generic shadow of behavoirs?

Humans are dynamic entities. We respond to our environment. The trick is, humans are also a part of their environment. So it’s easy to forget that other people are part of our environment, too. Before I talked about why Vygotsky thinks man is special: we use signs to store information outside of our brains. Our minds, in a very real sense, are distributed all over the world around us. It’s not so suprising, then, that each individual identity should be spread out all over a mass of other people as well.

Humans alter their environment—I write down ideas I have in a notebook I keep in my pocket, for example—so that later they can use the environment to alter our behavoir—say, like remembering what to write my next post about. What’s important to remember is that every interaction with our environment is a form of communication. Humans love gathering and piecing together clues. We impute intentionality on just about everything. So we don’t even require that the other end of the conversation come from another living entity. (Consider books, for example; if that doesn’t satisfy you, consider geologists who try to reconstruct the Earth’s past recorded in the bedrock.) And most interactions end up changing all the parties involved. (Leave no footprint after camping; reconcile after a fight to feel better; drink orange juice for energy and hydration.) The fact that we interact with other people means that we change others and are changed ourselves a little bit every day. Just like small changes slowly birthed Modern English from Old English, we, too, are not who we once were.

Few people would argue that they are exactly still their six year old selves. However, what some people might be slower to admit is that they largely have no say in who they are. Much of who we are, how we fit into society, is not up to us. It’s up to the caprice of the society we belong to, the rules of which are subtle and complex. So, let’s get back to the question of identity. It looks like it is impossible not to judge the authenticity of person’s identity. (If I agree with your perception of yourself [when it matters---fill out an online questionaire for your friend in front of your friend. You'll see just how much of the same person the two of you see. Careful, it can get tense.] then I reinforce your conception of yourself and at the same time reinforce my assumptions about you.) That’s not the problem. The problem is not in judging, it is in how we judge. Maybe what we ought to investigate is not that we judge but the assumptions that guide our judgments.

Technorati Tags:judgment, identity, gender, race, hertigage, hispanics, emergence, interaction, society, assumptions, evolution, change, vygotsky, environment, self

I didn’t write anything explicitly to welcome the new year. I suppose that that’s partly because I was trying to resist the reality of it all. It looks like I’m not alone, either. The French up in Nantes, however, took a more direct approach. Good thing the BBC was there to cover it.

Technorati Tags:bbc, new year, holiday, france, nantes, protest, 2006, 2007, 2008

About a year ago, I was at the Park Street station on my way back to Cambridge. As I waited for the train to come, I did what I always do when I’m waiting without a book: I paced the end of the platform. Rather than slowly pass my foot over the knobs of the textured, yellow safety strip,—a favorite pastime of mine—I kept to the flat brick on a well-defined route that visits the supporting columns which dwell nearest to the tunnel’s opening.

Normally I’m not struck by public graffiti, but every once in a while something unexpected crops up. This time one of my columns read: “Kill all yuppies.”

I was very excited by this message. No, I’m not in favor of killing all the yuppies. That suggestion’d put me too close at risk. There’s a very good chance, indeed, that I’m a yuppie. So, no. Please be kind to the yuppies. But here’s what’s different. Normally the graffiti that I’ve encountered are either some sort of tag—you know, a personal statement of existence and potential ownership, “Kilroy was here” or “AlL St*R” or something along those lines—or alternatively they are some commitment of love or hate (often accompanied by a slur or two). You seen them, something like “Joe is a fag” or “I love Tiffany.” Anyway, all of these examples are personally directed. They don’t extend beyond an individual. Sometimes I’ll find one that condemns a whole group of people, like my yuppies example, scrawled on a public alleyway. But those even those are gang-related or race-related. Yuppies represent something new.

Whoever wrote it got my attention because his hatred was not race-directed. It points to a larger social movement. The new segregation, if it is really new, will be intellect. And these upwardly mobile persons are central enough to earn the distinguished role of spokesperson. But what exactly are yuppies mascots of? Well, that sort of brings me to some more recent graffiti.

The Ashmont train station is undergoing some pretty hefty repairs. Officials have suspended the Mattapan High Speed Line service for a year, and the train station is hidden from plain sight by several, several ton mounds of dirt. Like most other forms of transportation in the city, the Ashmont station is going underground. It’ll take some time before things are back in order. For now, there are lots of make-shift wooden structures to take the places of the bus depot and station entrance. And that means there’s plenty of board space for community art—I mean graffiti.

The last time I was at Ashmont I noticed some of the newer pieces as I walked by one of the wooden panels. This time a website caught my eye. I haven’t seen many hypertext tags outside of the internet, but there it was: a link to someone’s myspace page. Kilroy has entered a new age and he’s updated his message. Now the statement is “I am not here, I’m here. Come find me.” It’s a revolution. Personalization on the web is at an all-time high, and movers in the field want more of it. Collaborative filtering, social navigation, blogs! They’re all in style, and they don’t look like they’re going to go away any time soon. I can’t say I mind it, either. In fact, I want to be more a part of it.

This is not the same technological revolution that your slightly older brother talked about only decades ago. No, the paradigm is different: we can read the writing on the wall. Literally. Before technology brought with it an increased level of impersonality. The assembly-line metaphor bled into everything—it’s still around, of course. Don’t worry, the transactional framework driven by the glory of mass manipulation of raw goods to form an endless supply of identical product is still very much alive. And people are still applying manufacturing-inspired methods completely out of context. And the effect is still very isolating. But lo! the very same push to maximize profit that once aimed to cut time and kill interpersonal relationships has turned a corner. Personalization is the new rage.

But will personalization help build bridges among people; won’t it keep us even more securely glued to our seats in front of our computers? I’m afraid that it can. Technologically-backed social ventures, like AOL Instant Messenger and other chat programs, have made it easier for the quiet kids to remain quiet and alone. Chat tools give the user the appearance that they’re interacting with other people. But some researchers suggest that the analogy is only that: apparent. The real satisfaction one gains from honest-to-goodness, face-to-face conversation is so much greater than its virtual manifestation that it’s almost silly to make the comparison. So, what’s going on?

The invitational nature of MySpace is different than AIM. A person’s page is like his home. Each click to that site is really a visit. That’s why it makes the news so often. Sometimes the visits aren’t just virtual. And everyone uses it: college kids, little kids, married couples. The range of demographics represented by MySpace’s users is enormous. Unlike Friendster, which originally withheld a user’s access to a stranger’s page by default, MySpace let everyone see everyone else from the get-go. Friendster was a place for people who were already friends. MySpace, I believe, was built to get people to go to and listen to new bands in concert. The idea that you’d actually meet strangers was the founding idea. Now it’s just a place find others you’d like to bone à la Craig’s List’s personals but less so. But the idea that you might meet the person attached to the website is still very much there. Isn’t that exactly what that graffiti from Ashmont Station was all about? The internet takes all the scariness out of meeting a stranger, because you don’t physically meet, and the meeting is still completely anonymous. (There’s a trade-off, though. The relationships that form are even more tenuous than those so-called and ever important “weak bonds.” Online relationships tend to be superficial and sometimes socially damaging. Like I said before, they permit the loners to find each other and stay alone. Even those of us who aren’t loners end up as loners the longer we stay online rather than outside.)

So we’ve found a cause for our mascots. Like the term itself, today’s yuppies herald the dawn of a new form of impersonalization: isolation through personalization. Technology is poised to use what it knows about you and your preferences to make a friendlier, easier experience. In the process, you get to interact with others—real or not. The interaction is deep enough to convince you that you’ve done something meaningful. You’ve made a friend or learned a new fact. (Wikipedia is a blessing and curse.) But have you really; can you rely on your friend or apply your fact?

Your iPod list has exactly the music you want to hear. And so now, people go through life not listening to each other but to themselves, plugged into a clean, white box whose world revolves around the most important person—its only person: its master is me. Time Magazine got it wrong. The person of the year is not You; it’s me. This is the society recorded in graffiti today.

Technorati Tags:isolation, technology, personalization, individual, myspace, friendster, blogs, online, community, sociology, graffiti, tagging, kilroy, web, internet, ipod, wikipedia, aim, chat, collaboration, boston, mbta, yuppies

I woke up late this morning. Having showered, I sat down to read, when I realized that I had very carelessly over-looked a crucial part of my morning routine. I had forgotten to eat breakfast. Today felt like a fried eggs kind of day. So, I left my laptop—which remains permanent affixed to the end of the kitchen table closest to the windows, just to the front and right of my slowly waking Japanese bloodgood maple—to assemble all the tools necessary to cook eggs. Naturally, I started for the frying pan. I looked for it in the obvious places: first the sink. No, it wasn’t there. Nor was it on the stove, or the cubby just above and behind the stove. Nor was it in any of the cabinets that it has been known to haunt. No, the frying pan just wasn’t around. Desperate, I called to my sister.

“Janice, do you know where the frying pan is?” I asked.

Her response was muffled, as she mumbles. Our misunderstanding was compounded by the closed door to her room, and neither of us was about to exert the energy required to open it. Minutes later we eventually came to an understanding. Sometime in the past three days my father had snuck into the apartment and thrown out the frying pan because it was scratched. Funny, the pan had been scratched for years, yet we kept it anyway. Yet today no earthly force was going to keep me from my eggs. So I resolved to brave the stores alone, despite however frenzied and therefore frightening an after-Thanksgiving mall might be.

On the drive over, I realized that I know nothing about what makes a quality frying pan. I planned to go to Williams-Sonoma, milk the clerks of their cooking ware savvy, and shuffle off to Macy’s, which, in my experience, has sold the same products at slightly lower prices.

I dodged the greeter and her catalogues at the main entrance and proceeded directly to the stainless steel pans without making direct eye contact with anyone. It took them almost no time to spot me. For one thing, the store is small. The pans are somewhat occluded from the rest of the store by a large shelf of expensive gadgets, and the closed space made me feel somewhat more comfortable. But my sustained pacing was anything but deliberate. From time to time I grabbed for a handle, though my grasp was tentative, as though personal touch finalized the purchase.

A kind lady guided me through the store’s offerings. She was shocked that I was willing to shell out more than one hundred dollars for a single pan, and, so, started me in cast iron. By the end of it, we had ventured into copper. I told her that I didn’t need that level of precision in my cooking heat distribution. We decided to stay away from non-stick surfaces. Really, I only had to decide on the exterior color. I explained that I was going to check out some other stores before I decided.

Frying pans, and similar purchases, stress me out. I’m intimidated by the permanence of my decision. Additionally, a hundred bucks is a lot of money for a part-time freelance writer and full-time education graduate student to throw down on a kitchen gadget. (I will not draw attention to the sweater I bought at JCrew to calm myself down immediately afterwards.)

According to plan, I walked out of Williams-Sonoma and into the home wares section of the Macy’s nearby. I located the same pan for the same price and promptly marched back to the friendlier store. This time I was unable to avoid the greeter, who recognized me as the boy who was looking at pans earlier. She sent someone “right over” to help me out. This time a very, perhaps too knowledgeable man helped in my assistance. His tactic: ask another bout of quick though endless barrage of high-stakes questions in order to divide-and-conquer.

He started out, “What do you expect primarily to cook in this pan?”

What? I had no idea that the typical customer base had such use-specific needs. I floundered a bit. Somehow I managed what I thought was a reasonable response.

“Omelettes,” I muttered. My helper wasn’t satisfied by my answer. He asked for clarification.

“Oh, like frittatas?”

Actually, I had large, four-egg omelettes in mind but I suppose—wait a minute. What? He just assumed I even know what a frittata is, let alone make them myself. Had it been three weeks ago, his question would have stumped me. But after a somewhat lengthy discussion with Arthur the dining hall manager and friend Karthik about the nature and classification of frittatas, I was equipped with the requisite knowledge to shop at Williams-Sonoma. Still, I sacrificed accuracy in the name of expedience and agreed, yes, that I would mostly cook frittatas in my hypothetical frying pan.

But this raises a very important point. The depths of stereotyping reach even further than I usually think. My friend Danielle lists as this quote under the heading Favorite Music on a popular online community [I hope she doesn't mind my posting it here]:

From your glasses, I can tell you listen to that kind of music.

But stereotypes go beyond anticipated action or appearance. They can steal deep into the knowledge we assume people have. Even Danielle’s description assumes a certain knowledge base—in this case, of genre of music—but do I look like the type of person who knows what a frittata is? I’m not sure what I mean when I say I’m not. Because I’m long-winded, let’s look at a more clear-cut example, just for excessively pedagogical purposes.

Let’s say, just for instance, that we’re in immediately post-Nazi Germany—because Nazis engender a universal disgust in people, or at least people feign universal disgust because to do otherwise is socially irresponsible, and because talking about things Guantamino might make some people uneasy; either way—and that I was a grand master Nazi torturer. It’s after the war, and now I own a candy store. You, a friendly tourist and likely patron, enter my store and we strike up a conversation. Straight away, I ask you what you think of the bootikens as a torture device. Now, most people will not know what the bootikens is. [I don't even know what it is. You can look it up yourself if you feel so inclined.] But how do you feel that I presumed you a)know what a bootikens is, b) are comfortable enough with your knowledge to discuss it in public with a stranger, and c) have an opinion of its efficacy in torture?

That’s right, I called you someone who is knowledgeable of technical torture devices; i.e., I called you a torturer. How implicit of me!

The pan, by the way, is wonderful. It conducts and retains heat very well. Be careful to use it only on a low to medium heat. And be especially careful when washing it.

Technorati Tags:stereotypes, frittata, williams-sonoma, cooking, frying pans, stainless steel, knowledge, nazis, torture, guantamino, philosophy, eggs

Recap from Last Time: People use a set of relationships to help make decisions all the time called an ambient filter; some people might call the same set common sense. Stereotypes are a part of common sense.

Something’s not quite settling about the foundations I’ve detailed in the last post. It looks like the only thing we could say about women using ambient filters is that society conditions women to be bad at math (either by depriving them of the ability to hold tenured positions due to sexism, providing hostile working and learning environments, etc). Ah, but that ignores the nature of human existence. Like our filters, which can add or drop a relationship any time, our environment is not fixed.

This might sound a little Marxist to you; it should: Vygotsky (who got it from Engels who was inspired by Marx) loved the idea that man can shape his environment in order to shape himself. Whoa. Let’s pause a moment to digest the educational implications of that statement.

I’m told that in olden times, a person might tie a red or white string on his finger in order to remind himself to do something. Apparently, this was before they had paper and pencil and could write notes. Regardless of the specifics of the method, the general process and effect are the same: make something on the outside to trigger a response on the inside. This the the all-powerful idea of the sign. And if you dig deep enough, you can say all sorts of interesting things about social (as well as societal) effects on learning. Marx said the use of the tool makes us characteristically human; Vygotsky argues in favor of the sign. (Personally, I like the sign better.)

I know, I know, we’re moving slowly. So I’ll speed it up.

Now back to math: who were the principal investigators of mathematics since very early on? Men. And who developed the system of notation and verbal description we commonly use today? Men. And is it very likely that those who study a field of knowledge (which, by the way, may be entirely blind to the natural inclinations of its investigators) are going to devise a method of symbology that makes sense to them? Yes. And is it very likely that these representations of knowledge are going to make sense to its authors precisely because these representations automatically exploit their personal frameworks for understanding? Yes. (That is, would anyone ever record something that he understands in a way that cannot understand? No—at least not on the community-level.) Ah, then would you grant me that if there are biological differences between the way men and women think, doesn’t it make sense that because men have dominated math forever that the language of mathematics as we know it will necessarily be kinder to the male intellect than to its female counterpart? Sure it does.

So what have we learned through our very heavy-handed Socratic dialogue? It is very possible that while real mathematical knowledge doesn’t care what gender a person is, the representations we use today (in the symbols, language, and presentation at large) are biased in favor of men. Weirdly enough, that means there are innate difference between math and women. Exposition of mathematics has changed very little in the past century. The curriculum and its implementation exist primarily for historical reasons. The way people form common sense about math, therefore, hasn’t changed much, either. The trick, if what I say is correct and its effects are large, is to recast the relationships we use to describe math, and the methods by which we establish them, in a way that is meaningful to a larger audience. Of course, uprooting blatantly sexist myths about the role of women in math and science couldn’t hurt, either.

But here’s the really interesting part: we’ve shown that common sense doesn’t exist exclusively within the mind. Instead, we can leave it on the outside, in what we say, write, draw, make, build—in anything, even tangible things!—and that a throrough treatment of creative problem solving (and thought more generally) has to take into consideration the external consciousness we store in everyday objects.

(Yes, Lauren, I know. Historians have long recognized this fact. Ulrich studies teapots, I get it. Archaeologists, too. Sure. But is there anything new under the sun?)

Technorati Tags:marx, vygotsky, sign, semiotics, education, innate differences, mathematics, science, women, memory, knowledge, representation, distributed cognition, symbol, understanding, language

Leverett had its annual Sophomore Dinner (the follow-up to the universally dreaded Sophomore Outing) on Monday night. Being a member of the tutor staff, I was there to form the cohesive bonds required to form a healthy, responsive House community. Next time, I think they should serve more wine. After a fairly riveting bout of Two Truths and Lie, the dinner ended. The cool tutors met in the back of the room to catch up and gossip. Among them was my friend and not cousin Lauren, a PhD candidate in the American Civilizations Department. She does most of her stuff in women’s religious groups during the Progressive Area, but for an upcoming conference in New Hampshire on history and pop culture she’s got to stretch a little bit out of her comfort zone. Religion, it seems, doesn’t count for popular culture. I suggested that she write about the mentalists, Harry Houdini, and Robert Barret Browning. Everybody knows that magic rules. Isn’t Job everyone’s favorite character on Arrested Development, after all? I rest my case. Lauren, stubborn in her religiosity, has decided to retell one of the oldest stories from the Catholic church, this time with a Progressive Area twist: the age-old tale of the clergy pederast.

Now it should be noted that both men and women took small boys during the fifty years straddling the dawn of the twentieth century. The girls, it seems, were left out. Perhaps we think so only because we lack historical evidence demonstrating otherwise; but maybe it’s because there’s an innate difference between boys and girls that makes one more attractive to clergy than the other. I have to be careful here. This is a serious topic. And serious topics require reverence. Readers, try not to infer my personal beliefs from what I say. I can already hear several of you groaning in agony. I don’t hate women, or even children.

So, when Lauren and I convened (with the other cool tutors), I asked her how her mentalists were treating her. She insisted that she’s not writing about mentalists—which I told again told her was a poor choice—but about gender issues. So I told her that I, too, had been thinking about gender issues for one of my classes. In my Introduction to Creative Thought class, I’ve structured my weekly assignments around some serious efforts to establish a satisfactory, background-independent framework for creative problem solving. (You can see my general relativist training seeping into the vocabulary and aims, can’t you?) Of course, there are social inhibitors and enhancers. And it’s hard to incorporate society objectively into a working definition. And thus, in a very roundabout way, I explained that gender issues are very important to me, too.

Without telling you too much about my hair-brained problem solving schema, I will say that society influences just about every decision we make. Even when we’re alone, we’re not. Post-modernists love this idea. Even when you think you’re alone, the experiences culled from daily life shape the little voice in your head, opening the flood gates for society and everything that associated with it to come rushing in and drown you, the individual, out of your own mind, even without any direct, external presence. Sure, I’m being a little melodramatic. Exaggeration can be dangerous, but here it’s well worth sitting down and inspecting which thoughts are really, truly, exclusively your own. Go ahead, I dare you.

The idea is that whenever anyone approaches a problem, any problem, he makes some decisions about which relationships will be useful in finding a solution. (Yes, sticklers, I know that problem identification is not well-defined. To those of you who care, I appeal to any appropriate variant of the very robust berry picking model for information retrieval.) For example, when writing a sonnet, I might include several relationships between words I use and the number of syllables they include in my relationship set. Chances are I wouldn’t have to rely on the relationship “Wings help birds fly.” The way we choose which elements to include in a problem’s relationship set I call a filter. Filters are important because people collect what seems to be an uncountable number of relationships as they go about their daily routines. It’d be computationally impossible to consider all of them all the time. Indeed we pick up rules so often that it’s easy to do so without giving them due attention.

On the Cosby Show, Claire asked husband Cliff the following:

A parent and child were driving along one night, when, unfortunately, another car hit theirs. Only the child survived the immediate wreckage but was in critical condition. At the hospital, the attendant ER doctor gasped to see the boy on the stretcher. “I can’t operate on this boy; he is my son,” the doctor exclaimed. But how can that be?

Cliff, stuck in his ways, forgot that women can be doctors, too. When approaching the problem, he secretly used the relationship “Doctors are men.” And so the filter that’s almost always on—unless we consciously recognize and change it—I call the ambient filter. Some people might call it common sense. Where am I going with this? Ah, gender roles comprise part of our ambient filters.

This post is starting to get a little long, and I know, being a reader myself, that it’s hard slough through overtly boring entries. To read about how filters relate to why women don’t do math, continue on to the next post.

Technorati Tags:information retreival, knowledge, information, stereotypes, filters, gender, mathematics, berry picking, logic, reasoning, education, philosophy

Yes, yes. We’ve all heard that the pen is mightier than the sword. Somehow it’s easy to forget, though, just how powerful those silly little words can be. The Republicans seem to know. They’ve sent out now ubiquitous catch-phrases—who doesn’t know to Support Our Troops?—to rally Americans to their causes without actually giving any cause to do so. These slogans are short, to the point, and entirely devoid of content. And still they have proven to be incredibly powerful. Remember when Colbert talked Geoffrey Nunberg, linguist and author of Talking Right: How Conservatives Turned Liberalism into a Tax-Raising, Latte-Drinking, Sushi-Eating, Volvo-Driving, New York Times-Reading, Body-Piercing, Hollywood-Loving, Left-Wing Freak Show, into the ground with only three carefully crafted phrases? (If not, search through the archive tapes for the show originally aired August 21, 2006. Comedy Central has clips: Part 1, Part 2, Part 3.)

Last night, I pointed out to my roommate DJ that a Democrat has finally smartened up and done the same. Massachusetts gubernatorial candidate Deval Patrick, whose website browser icon is funnily DP—I wonder if his marketing team are aware of this—, has used similarly effective however empty campaign slogans. The weakest of his tag lines claims that Patrick is No Ordinary Leader. Now this is good, sure, but it’s not great. It tries to exploit the constant dissatisfaction that most of us harbor against whatever we currently have (be it our government, job, or any other part of life). More than that, it presumes that ordinary is bad and that unsual is good. Just to keep us in line, I’d like to point out—and I know that I’m using an unfair extreme–that Hitler was No Ordinary Leader. I’m not going to argue with you now, so take it at face value when I say that Hitler was bad. A good leader, sure; a bad man, certainly. But like I said, Patrick’s got better ones.

Next in order of efficacy, I think, comes his invitation to join him. Together We Can his posters say. My sister’s boyfriend Andrew finds this one particularly stirring. Last night he told me, “It evokes a partnership between me, the common man, and the candidate for the leadership embodied in the State’s chief magistrate,” or something. “Also, this guy went to some farmers out west somewhere and told them, ‘I’m not a farmer. I don’t know about this stuff. Tell me what I should do to help you.’ He’s really thinking out of the box,” he went on to tell me. My roommate DJ nearly drowned in his own tears (of laughter) upon hearing this.

Andrew proves my point. Perhaps now I should make it.

Together We Can is genius simply because it promises nothing. Patrick’s team were very careful never to use punctuation after any of their slogans on any of their signs. Of course not. They’re fragments. You can’t put a period after a fragment, after all. Doing so might point out raise the attention of a lazy reader. Then he’d realize that you haven’t said anything at all. To Andrew I asked, “Together we can what?” Patrick doesn’t tell us. Instead, he lets our imaginations run wild. That’s right, I am going to help run this State. I am important. Wrong. This slogan is so compelling because it calls on the reader to finish the sentence according to his personal whims and then pretend that it’ll happen, that he’s effected the change, and it spares him the hassle of doing any, real work. People love to feel like they’ve contributed something useful; on the other hand, they hate to exert themselves. This slogan let’s you think you can have your cake and eat it, too. (I’ve never understood that saying.)

But undoubtedly the best slogan I’ve heard so far, Patrick saved for until after he won the primary. Now it’s showing up on bumper stickers. Patrick asks us to Believe Again. I can’t begin to explain how impressed I was when I read this slogan. I wanted to run up and shake him and cry and clap my hands uncontrollably. It’s really quite amazing. This slogan reaches the largest audience possible. Being the most devoid of content, it has the greatest reach. Believe Again entices the voter to conjure up the most romantic, idealized form of government possible. But it doesn’t stop there, the implications are unstoppable. It’s an easy jump from government to general quality of life. Improving one naturally improves the other, right? No matter what you believe in, Patrick does, too—at least according to this slogan. And shouldn’t you support someone who holds such a coincident and intimate commitment to those things you hold so dear? It’s hard to argue against him, because you’d have to argue against yourself. Imagine a leader who would allow you to Believe Again.

To test my claims that these are, indeed, worthy of the Republicans, DJ asked quite blankly, “Are you suggesting we Cut and Run?”

To which I answered, “It’ll take No Ordinary Leader.”

To which he countered, “But don’t you Support Our Troops?”

But then I hit him full-force with, “Together We Can. I want to Believe Again.”

It was over. The conversation left both of us stunned.

DJ then noted that we should write for the Colbert Report, or, maybe I should write for the Colbert Report, or, possibly, just to them, to let them know that someone else figured out how to play the word game.

What’s worth mentioning is that Patrick’s slogans are even more sinister than the Republican’s because they aren’t immediately negative. (No Ordinary Leader comes closest to being overtly aggressive, but is pretty sissy when flanked by Cut and Run and Support Our Troops. Notice, however, that Support Our Troops also makes the people who say it feel like they’ve really accomplished something even though they’ve taken no physical action.) Patrick’s tag lines get stuck in your ear, and, while there, make you feel better about him and about yourself. How empowering! I really can’t get over just how brilliant they are.

Moral: If don’t want people to disagree with you, don’t say anything that they can disagree with.

Since I started a new job and classes at just about the exact same time, I haven’t had much time to sit down and write. Because my boss took the day off, I can put a whole day’s worth of work into this thing—the problem is, though, I’m out of the blog zone and I’m not sure how to get back in. When DJ and I play tennis, the one who lost the point has to sprint around the court. At first, the loser of a single point continued to lose several points. Running made it hard to concentrate on the game. But as we played on, we got better. The interpoint sprints actually honed our mental and physical stamina. I don’t know of an analogous blogging exercise.

So, without any prepared material, I write on. Hoping that you’ll keep reading. And while I haven’t been writing lately, I have been reading. In the past week I’ve started four books. You’ll see that three of them fall into an obvious theme. Maybe you can guess it by the first’s title:

Social Learning and Cognition, by Rosenthal and Zimmerman, was written in 1978. I don’t know how much of the book is still current, but what they say seems to make sense. Like the other books I’ll mention, I haven’t made it very far: I’m only in the first chapter. To be fair, this one only has three, individually long chapters. Basically, social learning combines information processing—which came about once people began that quest for artificial intelligence—with a behavioral twist. As far as I can tell, this sort of thing has been applied mostly to criminology. What I’m reading smacks of Vygotsky, who, due to political barriers, never made it big in the West. Bandura, the guy who sort pioneered this sort of thing, applied his work most closely to violent behavior. Hence the trajectory towards criminology. However, just about anyone—folks in public service, education, corporate training, and community building at large—should know about this stuff. We learn from each other all the time.

The second book I’m reading for class. In fact, I found Social Learning only because it was near Uncommon Genius on the shelf. The author, Shekerjian, tries to figure out what creativity is through interviews with forty of MacArthur fellows: those men and women given a cool half mil from what has been popularly dubbed the “genius award.” Sadly, she didn’t interview the two MacArthur fellows I know. To be fair, Zaldarriaga, the guy who co-taught a course on cosmology I took last year, neither knows me nor had received the award before the time of this book’s publication. It’s an enjoyable read. Don’t expect any research, though. Sheekerjian warns you from the outset that her book isn’t rigorous investigation of creative thought. The anecdotes are apt and her writing is smooth. Her analysis falls into same linear model of thought as much of the research literature on creativity, though. Pick it up if you have a short flight and you’re bored.

The last book hasn’t been published yet. The Emotion Machine is Marvin Minsky’s soon to be released follow up to Society of Mind. If you can’t wait until November to read it, you can find a draft online on his personal website, though I’m not sure for how much longer. Minsky, who you can tell is a trained mathematician by his style, gives a very easy introduction into the basics of artificial intelligence, which, by the way, doesn’t preclude its telling us something about human intelligence along the way. Minsky writes in a semi-dialogue form, injecting objections and commentary by invented philosopher, student, and citizen characters. They move along the discussion in an informal way which hides its unusual directness. If you had to choose among these three, you should probably choose this one.

The fourth book, which I only started about an hour ago, is Sakurai’s Modern Quantum Mechanics. I started this one based on a recommendation of one of my college roommates, who’s gone on to do her PhD in physics. She says that everyone agrees, Sakurai’s exposition is wonderfully clear though advanced. I guess they use this in a graduate-level QM course either at Harvard or MIT. (She cross-registers a lot.) Being an undergraduate mathematician, I missed out on quantum mechanics. As a high schooler, I thought that it would be my ultimate achievement. In the meantime, my dad has started spending a lot of money on some heinous line of products based on the study of so-called biophotons. This ever-authoritative Wikipedia entry sums it up nicely:

The field of biophoton related study also appears to have recently become rife with new age, complementary and alternative medicine, and quantum mysticism claims from those wishing to exploit such clams [sic] for financial benefit. Numerous claims are even made that by “harnessing the energy of biophotons” that supposed natural cures for cancer are guaranteed. Mainstream medicine and science strongly reject these claims as outright fraud and a dangerous diversion from actual medical treatment for someone who is suffering from such disease.

I figure if I can master the basics of QM, maybe I can have my dad ask questions that will confuse his prophets—because that’s what this has become. He defends these guys as if they were his gods.—and demonstrate that they’re just out to get his money. Even if that’s not your aim, you should read Sakurai, especially if you have a strong background in linear algebra (including Fourier analysis).