Horton, R. (2020). Offline: After COVID-19—is an “alternate society” possible? The Lancet, 395(10238), 1682. https://doi.org/10.1016/S0140-6736(20)31241-1

Wallis, C. (n.d.). Why Some People Get Terribly Sick from COVID-19. Scientific American. Retrieved August 24, 2020, from https://www.scientificamerican.com/article/why-some-people-get-terribly-sick-from-covid-19/

Baker, C. M., Campbell, P. T., Chades, I., Dean, A. J., Hester, S. M., Holden, M. H., McCaw, J. M., McVernon, J., Moss, R., Shearer, F. M., & Possingham, H. P. (2020). From climate change to pandemics: Decision science can help scientists have impact. ArXiv:2007.13261 [Physics]. http://arxiv.org/abs/2007.13261

Coronavirus Will End the Golden Age for College Towns. (2020, May 16). Bloomberg.Com. https://www.bloomberg.com/opinion/articles/2020-05-16/coronavirus-will-end-the-golden-age-for-college-towns

A fairly reasonable summary of his thinking?

BBC Worklife. (2020, October 23). Coronavirus: How the world of work may change forever. https://www.bbc.com/worklife/article/20201023-coronavirus-how-will-the-pandemic-change-the-way-we-work

Societies have been inexorably been moving toward interdependence. More and more people specialize and sub-specialize into smaller fragments of the work that we do. As a result, we become more interdependent on the work of others to underpin our own. This makes the worry about renting a domain seem somewhat disingenuous, particularly when we can reasonably rely on the underlying structures to work to keep our domains in place.

Perhaps re-framing this idea may be worthwhile. While it may seem that we own our bodies (at least in modern liberal democracies, for the moment), a large portion of our bodies are comprised of bacteria which are simultaneously both separate and a part of us and who we are. The symbiosis between people and their bacteria has been going on so long and generally so consistently we don't realize that the interdependence even exists anymore. No one walks around talking about how they're renting their bacteria.

Eventually we'll get to a point where our interdependence on domain registrars and hosts becomes the same sort of symbiotic interdependence.

Another useful analogy is to look at our interdependence on all the other pieces in our lives which we don't own or directly control, but which still allow us to live and exist.

People only tend to notice the major breakdowns of these bits of our interdependence. Recently there has been a lot of political turmoil and strife in the United States because politicians have become more self-centered and focused on their own needs, wants, and desire for power that they aren't serving the majority of people. When our representatives don't do their best work at representing their constituencies, major breakdowns in our interdependence occur. We need to be able to rely on scientists to do their best work to inform politicians who we need to be able to trust to do their best work to improve our lives and the general welfare. When the breakdown happens it creates issues to the individual bodies that make up the society as well as the body of the society itself.

Who's renting who in this scenario?

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ReconfigBehSci[@SciBeh}(2020, August) Videos of talks from July's eBridges conference on "SOCIETY, PSYCHOLOGY AND BEHAVIOUR DURING AND POST COVID-19 LOCKDOWN" are now all available here: Twitter. Retrieved from:https://twitter.com/i/web/status/1297863598144999424

We often think of systemic racism and inequality in more concrete terms and ways — policing, schooling, access to money and power. What ideas about systemic inequality can you draw from this sentence and paragraph?

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John Glubb was an English Army officer who created a theory called the "Fate of Empires", which catalogues the typical rise and fall of hegemonic orders and attempts to explain why they fall. He wanted to understand where the North Atlantic European Hegemonic Order is in its cycle, in the hopes that we could avoid making the same mistakes as those before us.

This is the typical cycle of empires:

1. Age of Pioneers

A small and insignificant nation on takes over its more powerful neighbors. This new nation is driven by a need to grow and improve, to become the power they took over. This phase is characterized by an optimistic sense of improvisation and initiative.

1. The Age of Commerce

The new empire has a lot of new territory, which is safer due to recent military successes. This sets the stage for economic growth. The conquering class benefits from the merchants but aren't motivated solely by material gains.

1. Age of Affluence

The ruling class look for ways to spend their new-found wealth, and because they still feel an idealistic sense of noble nationalism, they spend their money on large-scale civic and building projects and invest in art and culture.

1. The Age of Intellect

Gradually this material success corrodes the values of the ruling class and material wealth replaces nationalism as the primary virtue. This phase is characterized by a defensiveness and the need to protect what they have. Wall building comes at this phase.

Often seen as a golden age, this is the phase that often comes before its downfall.

1. The Age of Decadence

The ruling class is completely disengaged from the issues of the state and are focussed almost completely on sport, entertainment, and personal gain.

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"I don't understand why people would acquire territories in this land if they don't even want to live."

Each syllabus is a sample from Project Syllabus, hosted by the Society of Teaching of Psychology.

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Holmes, E. A., O’Connor, R. C., Perry, V. H., Tracey, I., Wessely, S., Arseneault, L., Ballard, C., Christensen, H., Silver, R. C., Everall, I., Ford, T., John, A., Kabir, T., King, K., Madan, I., Michie, S., Przybylski, A. K., Shafran, R., Sweeney, A., … Bullmore, E. (2020). Multidisciplinary research priorities for the COVID-19 pandemic: A call for action for mental health science. The Lancet Psychiatry, 0(0). https://doi.org/10.1016/S2215-0366(20)30168-1

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ReconfigBehSci en Twitter: “RT @Psychonomic_Soc: Starting next week... @siminevazire @STWorg @ceptional @psforscher @farid_anvari @stefanmherzog https://t.co/6PPpPbsdNI” / Twitter. (n.d.). Twitter. Retrieved May 12, 2020, from https://twitter.com/SciBeh/status/1259943685602541568

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Ross-Hellauer, T., Tennant, J. P., Banelytė, V., Gorogh, E., Luzi, D., Kraker, P., Pisacane, L., Ruggieri, R., Sifacaki, E., & Vignoli, M. (2020). Ten simple rules for innovative dissemination of research. PLOS Computational Biology, 16(4), e1007704. https://doi.org/10.1371/journal.pcbi.1007704

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10 Updates*

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Some insightful thoughts, but also a good bit of empty rethoric and totalist/black-and-white thinking. If he'd reign that in, much less of his larger sweeping claims would find footing. War-against-war, control is bad acceptance good, etc.

No dicussion of the parallel and quite striking phenomenon of infodemics. I find his "generous" tolerance of conspiracy theories dangerous and intellectually dishonest.

What commodities are thought to be useful for or not is irrelevant to Marx at this very early stage of his analysis, even from a moral point of view. Diamonds satisfy a need in some societies at specific times and places the same as corn or iron.

The nature of the wants that commodities satisfy makes no difference. This is perhaps somewhat surprising to readers, given the extent to which everyday critiques of capitalist society often center around the role that consumerism plays and the subjective effects that this produces, namely, the way that consumer society creates all sorts of desires (as well as the obverse--many will defend capitalism on the grounds that it is able to satisfy our inordinate appetite for novelty by producing an enormous proliferation of desirable commodities). Yet, for Marx, the nature of these desires "makes no difference."

It is worth pointing out that the critique of the appetites that consumer society spawns is by no means new (a rather early moment in the history of consumer society). We find it already on display in Book II of Plato's Republic. In looking to shift the terrain of the analysis of justice from the individualistic, social contractualist theory of justice elaborated by Glaucon, Socrates founds a 'city' based on the idea that no one is self-sufficient, that human beings have much need of one another, and that the various crafts--farming, weaving cloth, etc.--fare best when each person specializes in that craft to which they are most suited by nature. After sketching out a kind of idyllic, pastoral community based on the principle of working together to satisfy our natural appetites, Socrates aristocratic companion Glaucon objects, describing this city as a 'city fit for pigs'. At this point, Socrates conjures what he calls the 'luxurious city', at which point a whole host of social ills are unleashed in order to satisfy Glaucon's desire for the luxuries to which he is accustomed. Currency and trade are introduced, along with a more complex division of labor (and wage labor!), and quite quickly, war. On the basis of the principle of 'one person, one craft', Socrates argues that making war is itself a craft that requires specialization (and thus a professional army).

For Plato, this represents the beginning of class society, as the profession military becomes a class distinct from the class of producers and merchants.

Plato thus anticipates a version of a view that becomes one of the key theses of the Marxist theory of the state, namely, the idea that the state exists only in societies that have become "entangled in an insoluble contradiction within itself" and which are "cleft into irreconcilable antagonisms which it is powerless to dispel," (Engels, The Origin of the Family, Private Property, and the State). The state emerges as "a power apparently standing above society...whose purpose is to moderate the conflict and keep it within the bounds of 'order'" Engels writes, "this power arising out of society, but placing itself above it, and increasingly separating itself from it, is the state." Lenin cites this passage in the first pages of State and Revolution in order to critique the 'bourgeois' view that the state exists in order to reconcile class interests. In Lenin's reading of Marx, the state exists as "an organ of classs domination, an organ of oppression of one class by another," a view articulated in The Communist Manifesto, (cf. V.I. Lenin, State and Revolution in V.I.Lenin: Collected Works, Vol. 25, pp. 385-497).

Marx cites this same passage from Republic in a long footnote to his discussion of the Division of Labor and Manufacture on pp. 487-488, which also happens to be the sole place in Capital where Marx cites Plato.

The fact that Marx here expresses indifference to the particular appetites that commodities satisfy is thus intriguing and ambiguous. Given that this question both clearly animates Plato's discussion of the origin of class society in Republic and, additionally serves as an alternative to the social contractarian view of justice that descends from Glaucon through Hobbes and the 18th century 'Robinsonades', this seemingly technical point also touches upon questions concerning Marx's engagement with both classical and modern political theory.

If for Plato, the unruly appetites represent the seed of which class-divided society is the fruit, Marx's dismissal of the question of the nature of the appetites that are satisfied by commodities points to exchange-value and the social forms that it unleashes as being key dimensions of the particular form that class-antagonism takes in capitalist society.

The World According to Eco

El caso de Katie Bouman en la categoría de Articles for Deletion y mi análisis de los comentarios bajo la categoría inicial de not relevant

Relevant

Wikipedia: Notability (people). Notable

Notable as a scientist

Notability

Notable

Estadísticas sobre el Article for Deletion de Katie Bouman

Read the following section, and briefly describe how liberal (or leftist) thinkers might define the good society and how conservative (or rightist) thinkers might define the good society.

I chose this article, because it is timely, relevant, easy-to-follow (because it is intuitive), and innovative (using data sources, Twitter, and an innovative method, textual analysis). I hope you enjoy the reading. Please follow my annotations (comments + questions) and respond to the questions I pose. Try to answer them in your own words.

Science & Society, co-founded by Schlauch in 1936, is now the oldest continuously published Marxist journal in any language in the world.

http://www.scienceandsociety.com/

Is this in terms of the individual or a communal/societal sense? Or both? I took it to mean both on the individual and societal levels, but I want to make sure I am interpreting this correctly.

<big>评：</big><br/><br/>技术在为人们勾画远景宏图的同时，也引人深思——发明技术的人类，已经演化到了其自身权利得由技术赋予的状态了吗？想必最激进的技术主义者也不会否认，教会他识字表达的不是命令行，而是活生生的人。廿一世纪的我们已经知道，「天赋人权」不过是句颇具浪漫主义色彩的政治标语，那些被我们珍视的权利其实是人类自己争取而来的。谈论区块链落地场景时更富批判性的靶向在于技术文化与身份认同之间的张力，可参见评论文章《新时代新气象，个体式激进与集体式自律》。