The trouble with gold

At OEN, Jimmy Walter leads a short tour through history, part of his discussion about the trouble with gold. Many people have added some gold to their portfolios, and it has often worked out well for many people, though not every person. The thought often recurs to me: What if people stop liking gold? What if they reframe gold as simply a shiny, but otherwise useless metal. As Walter states at the end of his article aimed at gold-lovers everywhere: "Gold is just a shiny stone that mesmerizes the naive natives." What are the odds that this will become the prevailing wisdom? This exposes that the power of gold is not about the metal itself--it is mostly about the value people attribute to it, which is based, for the most part, on the value people assume other people will attribute to gold. Gold is not, in the end, really about gold. It is about predicting what other people will think about gold. It is tempting to say, then, that gold comes close to being a tangible symbol of wealth.

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Symbols, Fair Use, and Sensitivities

When you have a dream about an argument, maybe it has some weight and should be written about. Recently, I posted a photograph on my Google + page. This one, in fact (click on the photo for high-res version): My caption for it was “What more is there to say?” Partly this was just to have a caption, but also to prompt potential discussion. As symbol, the photograph serves a number of functions, from melancholy to condemnation. It did prompt a discussion, between two friends of mine who do not know each other, the core of which centers on the divergent meanings of such symbols for them and a question of sensitivity. I won’t reproduce the exchange here, because as far as I’m concerned the question that it prompted for me was one of the idea of “sacredness” and the appropriate use of symbols. Which immediately sent me down a rabbit hole about the private versus public use of symbols. Essentially, we all have proprietary relationships with certain symbols. Since I already posted the image, the sign of the cross is one, and not just for Christians. As a symbol it has achieved that universality advertisers dream of. It is instantly recognizable as the sign for a faith movement just about everywhere. It’s possible some aboriginal tribes in the beclouded valleys of New Zealand don’t know what it is, but on the level of international discourse it carries across all lines. [More . . . ]

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God is on MY side now

I’m tired of justifying my actions based on moral and pragmatic grounds; it’s too often too much work trying to explain that I am motivated to make my tiny corner of the world a better place, or that I’m trying to avoid needless suffering. Justifying my actions based on real-world consequences often requires planning, empathy and evidence-gathering, and I’ve decided that this is too much work. What’s the solution? I have quite recently realized that I am a believer in God, which makes me special and unquestionable. My new outlook germinated about a month ago when I noticed Rick Perry having such an easy time justifying anything he desired, based on things God allegedly told him. Why are you running for President? Because God told me to. Why are going to dismantle social security? Because God told me to. What are you going to do about Wall Street Banks? God will tell me after I allow those nice men to wine and dine me. Such freedom! I was jealous of Rick Perry, so I adopted God too. I like this new power. Because I am now one of God’s special people, when you question me, you question God Himself . . . so you’d better not ever have the arrogance to question me or God. You want to fight me buddy? God’s me Buddy. I like being God, Jr. It’s armor to protect me from all forms of intellectual and moral challenges and evidence. Having God as my Pal lessens my cognitive load, making life much easier, and it’s going to allow me to quickly cut through a lot of moralistic red tape. It’s going to let me invoke my program without having to explain myself. [more . . .]

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The function of reason

Chris Mooney reports on the work of Hugo Mercier and Dan Sperber, who have argued that (in Mooney's words): "the human capacity for reasoning evolved not so much to get at truth, as to facilitate argumentation." I haven't yet heard Mooney's interview of Mercier, which will soon be posted at Point of Inquiry. I do look forward to this interview, because the conclusions of Mercier and Sperber (which I scanned in their recent journal article, "Why do Humans Reason? Arguments for an Argumentative Theory") make much sense in light of the ubiquitous failings of human reason-in-action. Here is an excerpt from the abstract from their article:

Reasoning is generally seen as a means to improve knowledge and make better decisions. However, much evidence shows that reasoning often leads to epistemic distortions and poor decisions. This suggests that the function of reasoning should be rethought. Our hypothesis is that the function of reasoning is argumentative. It is to devise and evaluate arguments intended to persuade. Reasoning so conceived is adaptive given the exceptional dependence of humans on communication and their vulnerability to misinformation. A wide range of evidence in the psychology of reasoning and decision making can be reinterpreted and better explained in the light of this hypothesis. Poor performance in standard reasoning tasks is explained by the lack of argumentative context. When the same problems are placed in a proper argumentative setting, people turn out to be skilled arguers. Skilled arguers, however, are not after the truth but after arguments supporting their views. This explains the notorious confirmation bias. This bias is apparent not only when people are actually arguing, but also when they are reasoning proactively from the perspective of having to defend their opinions. Reasoning so motivated can distort evaluations and attitudes and allow erroneous beliefs to persist. Proactively used reasoning also favors decisions that are easy to justify but not necessarily better. In all these instances traditionally described as failures or flaws, reasoning does exactly what can be expected of an argumentative device: Look for arguments that support a given conclusion, and, ceteris paribus, favor conclusions for which arguments can be found. Reasoning is generally seen as a means to improve knowledge and make better decisions. However, much evidence shows that reasoning often leads to epistemic distortions and poor decisions. This suggests that the function of reasoning should be rethought.Our hypothesis is that the function of reasoning is argumentative. It is to devise and evaluate arguments intended to persuade.
These ideas resonate strongly with me. [More . . . ]

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It’s time to read this article on procrastination.

Scientific American Mind published a well-written article on procrastination back in December 2008, but I keep putting off writing a little note on that article.    Today, however, I decided to get to it because the stark irony of putting it off anymore was annoying me to no end. I should re-emphasize: I really do suffer from procrastination, and I have really put off writing about this article. The article was written by Tricia Gura, and it is titled "I'll do it tomorrow." What is procrastination? It's not the mere tendency to schedule some tasks for later times. The term more properly applies where someone puts off tasks that have greater urgency than the tasks they are going to do instead. Gura explains that procrastination "carries a financial penalty, endangers health, harms relationship and ends careers." Yet many of us continue to procrastinate-- the article estimates that 15 to 20% of adults "routinely put up activities that would be better accomplished right away." Procrastination can also be seen as a symptom of a deeper problem: "Procrastination is about not having projects in your life that really reflect your goals." [More . . . ]

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