“Diverse” is a passive adjective, while “inclusive” is an active one.

Why is demographic math so difficult? One recent meta-study suggests that when people are asked to make an estimation they are uncertain about, such as the size of a population, they tend to rescale their perceptions in a rational manner. When a person’s lived experience suggests an extreme value — such as a small proportion of people who are Jewish or a large proportion of people who are Christian — they often assume, reasonably, that their experiences are biased. In response, they adjust their prior estimate of a group’s size accordingly by shifting it closer to what they perceive to be the mean group size (that is, 50%). This can facilitate misestimation in surveys, such as ours, which don’t require people to make tradeoffs by constraining the sum of group proportions within a certain category to 100%. This reasoning process — referred to as uncertainty-based rescaling — leads people to systematically overestimate the size of small values and underestimate the size of large values. It also explains why estimates of populations closer to 0% (e.g., LGBT people, Muslims, and Native Americans) and populations closer to 100% (e.g., adults with a high school degree or who own a car) are less accurate than estimates of populations that are closer to 50%, such as the percentage of American adults who are married or have a child.

An analysis of the modern capitalist state that distinguishes between political society, which dominates directly and coercively, and civil society, where leadership is constituted through consent

the Prison Notebooks, contain Gramsci's tracing of Italian history and nationalism, as well as some ideas in Marxist theory, critical theory and educational theory associated with his name, such as: Cultural hegemony as a means of maintaining and legitimising the capitalist state The need for popular workers' education to encourage development of intellectuals from the working-class An analysis of the modern capitalist state that distinguishes between political society, which dominates directly and coercively, and civil society, where leadership is constituted through consent Absolute historicism A critique of economic determinism that opposes fatalistic interpretations of Marxism A critique of philosophical materialism

进入中产的条件是十分严苛的。中国的「中产阶层」所拥有的最大的资产，是房子。这是他们最大、最稳固的资产。而多数人的流动资产其实是存疑的。

在中国语境内，本没有中产家庭这回事。

Confronting ques-tions of what a good life consists of, how it can be achieved, and howit can be guaranteed for everybody entails exploring what really mat-ters to humans, individually and collectively. These questions thus canlaunch new societal debate, helping us recognize similarities ratherthan differences and serve cohesion over polarization. Most funda-mentally, a focus on the vision of a good life allows us, individuallyand collectively, to devise ways to escape the trap of “the more, thebigger, the better,” and to examine how our personal understanding ofthe good life interacts with that of others.

Psychological adaptations have been designed over thousands of generations of human evolution. The adaptations humans possess today, then, were designed to operate in the Environment of Evolutionary Adaptedness, a composite of the social and physical challenges as they have existed for hundreds of thousands of years

Fried-berg Judeo-Arabic Project, accessible at http://fjms.genizah.org. This projectmaintains a digital corpus of Judeo-Arabic texts that can be searched and an-alyzed.

the trip to korea is always a winter trip for me [music] [music] 00:13:16 if you are supposed to be on a subway platform, you immediately understand that you are in a tired society, you could say in a tired society in the final stage 00:13:30 the subways are supposed to be the same sleeping cars in which people decide whether they want to sleep after school everywhere and at different times in korea you can see people sleeping 00:13:44 people apparently people are fighting against permanent overtiredness very many people have long since succumbed to burnout and more than 100 die every year

either when Mrs. Perry drank tea with Mrs. and Miss Bates, or when Mrs. and Miss Bates returned the visit

Culture jamming is the practice of disrupting the mundane nature of everyday life and the status quo with surprising, often comical or satirical acts or artworks.

there is no such thing as algorithms without their own weight

Ortega’s brilliant insight came in understanding that the battle between ‘up’ and ‘down’ could be as important in spurring social and cultural change as the conflict between ‘left’ and ‘right’. This is not an economic distinction in Ortega’s mind. The new conflict, he insists, is not between “hierarchically superior and inferior classes…. upper classes or lower classes.” A millionaire could be a member of the masses, according to Ortega’s surprising schema. And a pauper might represent the elite.

Did I mention that 92% of prisoners just happen to be fathers?

Furthermore, in extreme cases, any opposition to CRT could be painted as ‘upholding white supremacy’, a view essentially justified on the grounds of Foucaldian postmodern philosophy rather than objective reality.

Scaling is in our human structures. Artists don’t scale, road building doesn’t scale but art and road networks are at scale. Communities don’t scale, they’re fine as they are, but they are the grain of scale, resulting in society which is at scale. Don’t seek to scale your tech, seek to let your tech reinforce societal scaling, our overlapping communities, our cultures. Let your tech be scaffolding for a richer expression of society.

Of course, just because it can be compatible with the laws of nature, doesn't mean that the concept of free will actually is the best way to talk about emergent human behaviors.

The ideas expressed in Creative Experience continueto have an impact. Follett’s process of integration, for example, forms the basisof what is now commonly referred to as a ‘‘win-win’’ approach to conflictresolution; and her distinction between ‘‘power-with’’ and ‘‘power-over’’ hasbeen used by so many distinguished thinkers that it has become a part of ourpopular vocabulary. ≤

Martha Beatrice Webb, Baroness Passfield, FBA (née Potter; 22 January 1858 – 30 April 1943) was an English sociologist, economist, socialist, labour historian and social reformer. It was Webb who coined the term collective bargaining. She was among the founders of the London School of Economics and played a crucial role in forming the Fabian Society.

society by you know by uh uh you know it's just that's necessarily shares a similar related intrinsic 01:29:58 purpose which is to achieve and maintain vitality maintain and maintain and by maintain i mean anticipate into the future maintain vitality which is accomplished through 01:30:11 cognition and cooperation so the self that we must keep vital is the extended self and it follows that the intrinsic purpose of societal systems like financial systems and other is to serve the intrinsic purpose of society

so number one uh societal transformation is necessary if we're to avoid catastroph catastrophe and maintain and improve social and ecological well-being 00:18:00 that's the starting that's this that's where this whole thing starts that's something that's transformation is necessary number two uh one kind of societal transformation is is a science driven transformation 00:18:13 you know you can imagine all kinds of there could be war uh revolution could be a a type of of transformation and i'm not talking about revolution here i'm talking about a science-driven 00:18:24 evidence-based uh development of and migration to fundamentally new systems so we're talking about dinovo de novo design from scratch right this is so we're not 00:18:38 improving uh capitalism for example or represented democracy where we're looking at conceivable de novo designs that might be fit or among the most 00:18:52 fit of all possible designs number three is uh now um you know if i were a genius which which i'm not but if i were a genius and i came up with the 00:19:05 greatest plan that everyone could you know we could rearrange society according to this you know this design uh if there were no way to a practical way to implement that then i would have been wasting my time 00:19:19 so a big part of this series is actually especially paper number two is really focused on what what is a how could this actually be done in the real world how can how can you do this 00:19:32 um so i i claim at least that there is a viable and affordable uh way to go about transformation that within a reasonable span of time 00:19:44 uh and i and i when i consider 50 a 50-year program here to be a reasonable span of time transformation could spread to near global levels so um you know we're talking about a 00:19:57 concerted effort over a long period of time to reach a global scale change but that does not mean that no change happens until the 49th year it means that change happens 00:20:11 exponentially fast so maybe in the first few years there's you know there's not a lot going on but it goes exponentially fast from there and those communities local communities that participate in this 00:20:24 r d program would be obviously be the first to reap the benefits uh number four the and this is maybe one of the key world view aspects of this paper number one is all 00:20:37 about world view the proposed program views society as a cognitive organism and its societal systems as a cognitive architecture so you know that 00:20:50 if indeed society is a cognitive organism and ours and our systems are part of the cognitive architecture that already lends itself to ideas of how you might measure fitness now you're starting 00:21:02 we're starting to get an idea of what is a system supposed to do so we'll be getting more into that today number five the intrinsic purpose of a society now obviously if we're going to 00:21:17 build a new system we have to know for what is a new system supposed to do like what is an economic system supposed to do what is a governance system supposed to do what is the what is the purpose of them so uh uh 00:21:30 purpose is also a big part of the world view in the first paper and the i one of the points of the fifth point is that the intrinsic purpose of a society of societal uh cognition and thus also of societal 00:21:42 systems is to achieve and sustainably maintain social and economic ecological viability and vitality probably broadly defined now if you're listening carefully and 00:21:55 you're of the active inference persuasion you'll you'll already see active inference in here when i talk when we talk about um sustainably maintain that means and 00:22:07 anticipation of the future all right uh i also say here the cognition is largely focused on reducing the uncertainty that our intrinsic purpose will be successfully fulfilled 00:22:22 now and in the expected future so uh again we have a concept from active inference that is uncertainty um the cognitive view opens up many new opportunities for research 00:22:35 and and i feel like this view is really critical if we are to truly uh have some kind of of 00:22:46 optimally beneficial societal systems and uh number seven the last one this proposed r d program like i already mentioned it represents uh it's conceptual now but it represents a partnership 00:23:03 between local communities and the global science community um and the you know neither of those are monolithic the global science 00:23:15 community is you know it was a whatever however you might want to envision it a hundred labs or a thousand labs around the world or individual researchers or groups of researcher teams interdisciplinary teams at one 00:23:28 institution teams across institutions that is what i'm that is really who i'm speaking i'm in the in this series i'm speaking to the science world and i'm 00:23:38 suggesting or offering or or you know hoping that the science community might find this perspective interesting and see the the benefits that would be the 00:23:53 scientific benefits that would come of this the the research gains that would come of this the possibilities that would come of this and and and get engaged right so it's kind of a 00:24:06 like i'm asking the science community to get engaged in this problem in it and in a particular kind of way and in what some people have called a second to you know whatever the phrase escapes me 00:24:19 in the moment so i forget what the uh what is the title their second second i'm gonna just call it second order science but i think there's a slightly different phrase very interesting i remember reading this 00:24:36 second order yeah yeah second order science

we're going to talk in this series 00:01:10 about a series of papers that i just published in the in the journal sustainability that that series is titled science driven societal transformation

At Mojeek we believe informational diversity is vital to a healthy society and economy.

The evidence is in: working from home is a failed experiment

That’s because there’s this illusion of more independence, flexibility and control over one’s life which is probably why 70% of the workers who participated in the Microsoft survey, despite all their concerns, still desire some type of flexible work options in the future.

t can’t be possible, because the texts were from his agent. A senior-aged Asexual woman, and I quote:“so it’s far-from-romantic.”Talk to any Asexual person, and they would be offended at the implication that Asexuals aren’t romantic or don’t date. It’s actually more-in-line with Aphobic rhetoric that Asexuality is born from somebodies lack of ability to form relationships due to looks or personality.

others want large families

It’s the fear that having a kid in this day and age dooms that kid to a miserable life on a miserably hot planet.

Looking up their net worths, we find that Bill Nye is worth $8 million. That’s great, really. A scientist that is worth $8 million is pretty rare. Even Neil Degrasse Tyson is only worth $5 million. I say “only” with tongue in cheek because $5 million is really a LOT of money. But, it’s only about 63% of Bill Nye’s net worth. So, comparatively speaking, Bill Nye has done very well for a scientist.Let’s compare that with Ken Ham. He has a net worth of $54 million. That ark has made Ken Ham his fabulous wealth. And, if it wasn’t for the Bill Nye debate, it might never have come into existence since the project had stalled out.

And contrary to that science-denying slogan of Margaret Thatcher’s, that “there is no such thing as society,” no human has ever survived or thrived without a tribe or society.

மனிதர்கள் சிந்தனைகளால் வாழ்வதில்லை, உணர்ச்சிகளால்தான் வாழ்கிறார்கள். அரசியலையும் அன்றாடவாழ்க்கையையும் வணிகத்தையுமேகூட உணர்ச்சிகளே தீர்மானிக்கின்றன. புனைவிலக்கியவாசிப்பே இல்லாதவர்கள் வெறுமே கருத்துக்களையாக கக்கிக்கொண்டிருப்பதை, அக்கருத்துக்களின் அடிப்படையில் எல்லாவற்றையும் எளிமையாக்கி புரிந்துகொள்வதை காணலாம். அவர்களால் தங்கள் உணர்வுகளை, பிறர் உணர்வுகளை, சமூக உணர்வுகளை புரிந்துகொள்ள முடியாது. இது அவர்களுக்கு ஒரு மூர்க்கமான அணுகுமுறையை, ஒருவகையான பிடிவாதத்தை உருவாக்கிவிட்டிருக்கும்

We live in a society whose psychic structure is formulated on the premise of survival of the fittest and you’re either in or you’re out. If you’re in, you must play the game of kill or be killed. One-upmanship and a perpetual ladder-climbing exercise is your lot.

Carthage has been under the spotlight of archae-ological studies for a long time

Many high-carbon activities are also highly routinized. From a psychological perspective, this bears the hallmarks of habitual behavior, in that environmentally significant actions are often stable, persistent, and an automatic response to particular contexts (159), e.g., commuting by car repeatedly over many months or years. Theories of social practice offer a contrasting account in which routines coevolve with infrastructures, competencies, conventions, and expectations (160). For example, developments in urban infrastructure, everyday routines, and the shifting social significance of private transport have culminated in the car becoming a dominant mode of mobility (161). Elsewhere, coordinated developments across spheres of production and consumption have led to the freezer becoming regarded as a domestic necessity (162), and changing patterns of domestic labor and shifts toward sedentary recreation have contributed to the rise in indoor temperature control (163). Although such assemblages shift over time, policy and action intended to reduce emissions have been ineffective in coordinating changes throughout these social and material configurations. As a consequence, routinized, commonplace, and largely unconscious behaviors remain mostly unaffected, with many high-carbon activities even growing and expanding (e.g., frequent flying).

For example, developments in urban infrastructure, everyday routines, and the shifting social sig-nificance of private transport have culminated in the car becoming a dominant mode of mobil-ity (161). Elsewhere, coordinated developments across spheres of production and consumptionhave led to the freezer becoming regarded as a domestic necessity (162), and changing patternsof domestic labor and shifts toward sedentary recreation have contributed to the rise in indoortemperature control (163).

The Young Society's focus is showcasing young artists who have a passion for creativity.

The moment you start talking about techniques you've already objectified the person across you to something to be finessed over, and as such less than a full person.So many of our recent social-media extremized public debates escalate to the point of denying or diminishing the other side's personhood. They are an "obstacle" to overcome for some greater purpose, and thus we "must" manipulate, coerce or the very least impress conclusions down their throats.The meta-context is that today we are all more psychologically fragile and the breadth of data points we have to reconcile gets wider (in no small part thanks to engagement metrics optimizations). We all turn into fanatics of some sort or other, fueled by this anxiety, including that of self-doubt. At no point we are incentivized to participate in the process of rationality together, we're only incentivized to willfully assert our own conclusions.I see most of the "resistance" as an acting out as a protest for having been left out of this process, including having been honored in anxieties. Notice I have said nothing about the truth value of conclusions, nor am trying to draw a false equivalency of "all-sides-ism", because the sense of participation, or lack thereof, is orthogonal to the truth of content, but hurts just as much when neglected.We've forgot how to be a fellowship of people who share similar fates and see each other as such, we've turned into mere proposition debating machines.

researchers are already encouraging improved practices in research assessment

The point of a pluralistic society, however, isn’t to find a single, absolute, dogmatic ideal. It is rather to discover ways of coexisting productively, despite and perhaps even in celebration of our differences.

“THE DAILYGRAPH,”

To begin, have you ever study the philosophy of crime? ‘Yes’ and ‘No.’ You, John, yes; for it is a study of insanity. You, no, Madam Mina; for crime touch you not—not but once. Still, your mind works true, and argues not a particulari ad universale. There is this peculiarity in criminals. It is so constant, in all countries and at all times, that even police, who know not much from philosophy, come to know it empirically, that it is. That is to be empiric. The criminal always work at one crime—that is the true criminal who seems predestinate to crime, and who will of none other. This criminal has not full man-brain. He is clever and cunning and resourceful; but he be not of man-stature as to brain. He be of child-brain in much. Now this criminal of ours is predestinate to crime also; he, too, have child-brain, and it is of the child to do what he have done.

Jack Straw’s Castle

Byron

corporeal transference. No? Nor in materialisation. No? Nor in astral bodies. No? Nor in the reading of thought. No? Nor in hypnotism——”

it is the fault of our science that it wants to explain all

Ellen Terry

The Westminster Gazette,

The Pall Mall Gazette,

There must be transfusion of blood at once. Is it you or me?”

wonderful smoky beauty of a sunset over London, with its lurid lights and inky shadows and all the marvellous tints that come on foul clouds even as on foul water

descriptive special article for The Daily Telegraph

Some of the “New Women” writers will some day start an idea that men and women should be allowed to see each other asleep before proposing or accepting. But I suppose the New Woman won’t condescend in future to accept; she will do the proposing herself. And a nice job she will make of it, too!

Just now she was quite upset by a little thing which I did not much heed, though I am myself very fond of animals. One of the men who came up here often to look for the boats was followed by his dog. The dog is always with him. They are both quiet persons, and I never saw the man angry, nor heard the dog bark. During the service the dog would not come to its master, who was on the seat with us, but kept a few yards off, barking and howling. Its master spoke to it gently, and then harshly, and then angrily; but it would neither come nor cease to make a noise. It was in a sort of fury, with its eyes savage, and all its hairs bristling out like a cat’s tail when puss is on the war-path. Finally the man, too, got angry, and jumped down and kicked the dog, and then took it by the scruff of the neck and half dragged and half threw it on the tombstone on which the seat is fixed. The moment it touched the stone the poor thing became quiet and fell all into a tremble. It did not try to get away, but crouched down, quivering and cowering, and was in such a pitiable state of terror that I tried, though without effect, to comfort it. Lucy was full of pity, too, but she did not attempt to touch the dog, but looked at it in an agonised sort of way.

a few of the members of the S. P. C. A., which is very strong in Whitby,

sleep-walkers always go out on roofs of houses and along the edges of cliffs and then get suddenly wakened and fall over with a despairing cry that echoes all over the place.

Men sneered at vivisection

strong jaw and the good forehead

I was becoming hypnotised

he had begun too early on his expected debauch

Of course, Arthur wore black, for he was in deep mourning, but the rest of us wore it by instinct

that such a thing is here in London in the nineteenth century?

Have not heard from Seward for three days, and am terribly anxious. Cannot leave. Father still in same condition. Send me word how Lucy is. Do not delay.—Holmwood.

using the words “Pall Mall Gazette” as a sort of talisman

If this be an ordered selfishness, then we should pause before we condemn any one for the vice of egoism, for there may be deeper root for its causes than we have knowledge of.

Hayek draws attention to the fact that the most relevant knowledge for economic decision-making is not the general knowledge of the economist or philosopher, but rather the dispersed, local, and often tacit knowledge of myriad individuals in an economy

Society can’t understand itself if it can’t be honest with itself, and it can’t be honest with itself if it can only live in the present moment.

We just cannot know all that life will throw at us, and if we want our grading contract to be fair and equitable for everyone, we need to reexamine it, reflect on how it has been working for each of us, and perhaps adjust it. 

Famously, he found many of the answers in state, local, and even neighborhood institutions. He wrote approvingly of American federalism, which “permits the Union to enjoy the power of a great republic and the security of a small one.” He liked the traditions of local democracy too, the “township institutions” that “give the people the taste for freedom and the art of being free.” Despite the vast empty spaces of their country, Americans met one another, made decisions together, carried out projects together. Americans were good at democracy because they practiced democracy. They formed what he called “associations,” the myriad organizations that we now call “civil society,” and they did so everywhere:Not only do [Americans] have commercial and industrial associations in which all take part, but they also have a thousand other kinds: religious, moral, grave, futile, very general and very particular, immense and very small; Americans use associations to give fêtes, to found seminaries, to build inns, to raise churches, to distribute books, to send missionaries to the antipodes; in this manner they create hospitals, prisons, schools … Everywhere that, at the head of a new undertaking, you see the government in France and a great lord in England, count on it that you will perceive an association in the United States.