Category: Philosophy

“You Can’t Get Married if You’re Dead”

(p. A15) On Friday my phone was blowing up with messages, asking if I’d seen the news. Some expressed disbelief at the headlines. Many said they were crying.
None of them were talking about the dozens of people gunned down in Sousse, Tunisia, by a man who, dressed as a tourist, had hidden his Kalashnikov inside a beach umbrella. Not one was crying over the beheading in a terrorist attack at a chemical factory near Lyon, France. The victim’s head was found on a pike near the factory, his body covered with Arabic inscriptions. And no Facebook friends mentioned the first suicide bombing in Kuwait in more than two decades, in which 27 people were murdered in one of the oldest Shiite mosques in the country.
They were talking about the only news that mattered: gay marriage.
. . .
The barbarians are at our gates. But inside our offices, schools, churches, synagogues and homes, we are posting photos of rainbows on Twitter. It’s easier to Photoshop images of Justice Scalia as Voldemort than it is to stare evil in the face.
You can’t get married if you’re dead.

For the full commentary, see:
BARI WEISS. “Love Among the Ruins; Hurrah for gay marriage. But why do supporters save their vitriol for its foes instead of the barbarians at our gates?” The Wall Street Journal (Sat., June 27, 2015): A15.
(Note: ellipsis added.)
(Note: the online version of the commentary has the date June 26, 2015.)

Officers Used to Learn from Trial and Error in Training Their Units

(p. 156) In the army, wartime experience is considered the best possible teacher, at least for those who survive the first weeks. Wong found another good one–the practice junior officers get while training their units. The decisions these officers have to make as teachers help develop the capacity for the judgment they will need on the battlefield. But Wong discovered that in the 1980s, the army had begun to restructure training in ways that had the opposite results.
Traditionally, company commanders had the opportunity to plan, (p. 157) execute, and assess the training they gave their units. “Innovation,” Wong explained, “develops when an officer is given a minimal number of parameters (e.g., task, condition, and standards) and the requisite time to plan and execute the training. Giving the commanders time to create their own training develops confidence in operating within the boundaries of a higher commander’s intent without constant supervision.” The junior officers develop practical wisdom through their teaching of trainees, but only if their teaching allows them discretion and flexibility. Just as psychologist Karl Weick found studying firefighters, experience applying a limited number of guidelines teaches soldiers how to improvise in dangerous situations.
Wong’s research showed that the responsibility for training at the company level was being taken away from junior officers. First, the time they needed was being eaten away by “cascading requirements” placed on company commanders from above. There was, Wong explained, such a “rush by higher headquarters to incorporate every good idea into training” that “the total number of training days required by all mandatory training directives literally exceeds the number of training days available to company commanders. Company commanders somehow have to fit 297 days of mandatory requirements into 256 available training days.” On top of this, there were administrative requirements to track data on as many as 125 items, including sexual responsibility training, family care packets, community volunteer hours, and even soldiers who had vehicles with Firestone tires.
Second, headquarters increasingly dictated what would be trained and how it would be trained, essentially requiring commanders “to follow a script.” Commanders lost the opportunity to analyze their units’ weaknesses and plan the training accordingly. Worse, headquarters took away the “assessment function” from battalion commanders. Certifying units as “ready” was now done from the top.
The learning through trial and error that taught officers how to improvise, Wong found, happens when officers try to plan an action, (p. 158) then actually execute it and reflect on what worked and what didn’t. Officers who did not have to adhere to strict training protocols were in an excellent position to learn because they could immediately see results, make adjustments, and assess how well their training regimens were working. And most important, it was this kind of experience that taught the commanders how to improvise, which helped them learn to be flexible, adaptive, and creative on the battlefield. Wong was concerned about changes in the training program because they squeezed out these learning experiences; they prevented officers from experiencing the wisdom-nurturing cycle of planning, executing the plan, assessing what worked and didn’t, reevaluating the original plan, and trying again.

Source:
Schwartz, Barry, and Kenneth Sharpe. Practical Wisdom: The Right Way to Do the Right Thing. New York: Riverhead Books, 2010.
(Note: italics in original.)

Common Sense “Rules” Often Contradict Each Other

(p. 43) The world we face is too complex and varied to be handled by rules, and wise people understand this. Yet there is a strange and troubling disconnect between the way we make our moral decisions and the way we talk about them.
From ethics textbooks to professional association codes to our everyday life, any discussion of moral choices is dominated by Rules Talk. If we’re asked to explain why we decided to tell the painful, unvarnished truth to a friend, we might say, “Honesty is the best policy.” But if we’re asked why we decided to shade the truth we might say, “If you can’t say anything nice, don’t say anything at all.” It’s clearly not a rule that is telling us what to do. Both maxims are good rules of thumb, but we don’t talk about why we picked one and not the other in any particular case. “Better safe than sorry.” But “He who hesitates is lost.” “A penny saved is a penny earned.” But “Don’t be penny wise and pound foolish.” When we hear the maxim, we nod. End of story. It’s as if stating the rule is sufficient to explain why we did what we did.

Source:
Schwartz, Barry, and Kenneth Sharpe. Practical Wisdom: The Right Way to Do the Right Thing. New York: Riverhead Books, 2010.

Empathy for the Absent

In Practical Wisdom the authors argue for empathy and against rules. There is something to be said for their argument.
But we tend to empathize with those who are present and not those we do not see or even know.
For example in academic tenure and promotion decisions, slack is often cut for colleagues who already have their foot in the door. We know them, their troubles and challenges. So they are tenured and promoted and given salary increases and perks even though there are others outside the door who may have greater productivity and even greater troubles and challenges.
Charlie Munger in an interview at the University of Michigan spoke of how hard it is for physicians to hold their peers responsible when they are incompetent or negligent. They have empathy for their peers, knowing their troubles and challenges. And Munger also says few physicians are willing to suffer the long-lasting “ill will” from their peers who have been held accountable. They do not know so well the patients who suffer, and one way or another, the patients are soon out of sight.
Just as in academics we do not know so well the students who suffer; or the able scholars who suffer, standing outside the door.
Following rules seems unsympathetic and lacking in empathy. But it may be the best way to show empathy for the absent.

The book mentioned is:
Schwartz, Barry, and Kenneth Sharpe. Practical Wisdom: The Right Way to Do the Right Thing. New York: Riverhead Books, 2010.

The interview with Munger is:
Quick, Rebecca (interviewer). “A Conversation with Charlie Munger.” University of Michigan Ross School of Business, Sept. 14, 2010.

Under Perverse Institutions, It Takes “Canny Outlaws” to Do What Is Right

Practical Wisdom is a hard book to categorize. It is part philosophy, and one of the co-authors is an academic philosopher. But most of the book consists of often fascinating, concrete examples. The examples are usually of perverse institutions and policies that create incentives and constraints that reward those who do bad and punish those who do good. The authors’ main lesson is that we all should become stoical “canny outlaws” by finding crafty ways to do what is right, while trying to avoid or survive the perverse incentives and constraints.
Maybe–for me the main lesson is that we all should get busy reforming the institutions and policies. But whether their lesson or my lesson is the best lesson, their book is still filled with many great examples that are worth pondering.
In the next few weeks, I will be quoting several of the more useful, or thought-provoking passages.

The book discussed, is:
Schwartz, Barry, and Kenneth Sharpe. Practical Wisdom: The Right Way to Do the Right Thing. New York: Riverhead Books, 2010.

Having Your Intellectual Property Stolen, Modifies Your Views on Piracy

(p. C18) Dear Dan,
My nephew has been downloading music and movies illegally from the Internet. Without sounding self-righteous, how can I get him to respect intellectual-property rights?
–Patricia
My own view on illegal downloads was deeply modified the day that my book on dishonesty was published–when I learned that it had been illegally downloaded more than 20,000 times from one overseas website. (The irony did not escape me.) My advice? Get your nephew to create something and then, without his knowing, put it online and download it many, many times. I suspect that will make it much harder for him to keep up his blithe attitude toward piracy.

For the full advice column by Dan Ariely, professor of behavioral economics at Duke , see:
DAN ARIELY. “ASK ARIELY; It’s Risky to Rely on Retirement Questionnaires.” The Wall Street Journal (Sat., May 23, 2015): C18.
(Note: italics in original.)
(Note: the online version of the advice column has the date May 22, 2015.)

Hamburger Grown in Lab from Cow Stem Cells

(p. D5) A hamburger made from cow muscle grown in a laboratory was fried, served and eaten in London on Monday in an odd demonstration of one view of the future of food.
. . .
The two-year project to make the one burger, plus extra tissue for testing, cost $325,000. On Monday it was revealed that Sergey Brin, one of the founders of Google, paid for the project. Dr. Post said Mr. Brin got involved because “he basically shares the same concerns about the sustainability of meat production and animal welfare.”
The meat was produced using stem cells — basic cells that can turn into tissue-specific cells — from cow shoulder muscle from a slaughterhouse. The cells were multiplied in a nutrient solution and put into small petri dishes, where they became muscle cells and formed tiny strips of muscle fiber. About 20,000 strips were used to make the five-ounce burger, which contained breadcrumbs, salt, and some natural colorings as well.

For the full story, see:
Fountain, Henry. “Frying up a Lab-Grown Hamburger.” The New York Times (Tues., Aug. 6, 2013): D5.
(Note: ellipsis added.)
(Note: the online version of the story has the date Aug. 5, 2013, and has the title “A Lab-Grown Burger Gets a Taste Test.”)

Aaron Burr Gave Jeremy Bentham a Copy of The Federalist Papers

(p. 720) For four years, the disgraced Burr traveled in Europe, resorting occasionally to the pseudonym H. E. Edwards to keep creditors at bay. Sometimes he lived in opulence with fancy friends and at other times languished in drab single rooms. This aging roué sampled opium and seduced willing noblewomen and chambermaids with a fine impartiality. All the while, he cultivated self-pity. “I find that among the great number of Americans here and there all are hostile to A.B.– All– What a lot of rascals they must be to make war on one whom they do not know, on one who never did harm or wished harm to a human being,” he recorded in his diary. He befriended the English utilitarian philosopher Jeremy Bentham and spoke to him with remarkable candor. “He really meant to make himself emperor of Mexico,” Bentham recalled. “He told me I should be the legislator and he would send a ship of war for me. He gave me an account of his duel with Hamilton. He was sure of being able to kill him, so I thought it little better than murder.” Always capable of irreverent surprises, Burr gave Bentham a copy of The Federalist. The shade of Alexander Hamilton rose up to haunt Burr at unexpected moments. In Paris, he called upon Talleyrand, who instructed his secretary to deliver this message to the uninvited caller: “I shall be glad to see Colonel Burr, but please tell him that a portrait of Alexander Hamilton always hangs in my study where all may see it.” Burr got the message and left.

Source:
Chernow, Ron. Alexander Hamilton. New York: The Penguin Press, 2004.
(Note: italics in original.)

“Animals Have Complex Minds and Rich Emotional Lives”

(p. D6) We now know that species from magpies to elephants can recognize themselves in the mirror, which some scientists consider a sign of self-awareness. Rats emit a form of laughter when they’re tickled. And dolphins, parrots and dogs show clear signs of distress when their companions die. Together, these and many other findings demonstrate what any devoted pet owner has probably already concluded: that animals have complex minds and rich emotional lives.

For the full review, see:
EMILY ANTHES. “Books; Does That Cat Have O.C.D.?.” The New York Times (Tues., JULY 8, 2014): D6.
(Note: the online version of the review has the date JULY 7, 2014.)

The book under review, is:
Braitman, Laurel. Animal Madness: How Anxious Dogs, Compulsive Parrots, and Elephants in Recovery Help Us Understand Ourselves. New York: Simon & Schuster, 2014.

Fongoli Chimps, Where Prey Is Scarce, Show “Respect of Ownership”

(p. A10) The Fongoli chimpanzees live in a mix of savanna and woodlands where prey is not as abundant as in rain forests. There are no red colobus monkeys, and although the chimps do hunt young vervet monkeys and baboons, the much smaller bush babies are their main prey.
Dr. Pruetz argues that less food may have prompted both technological and social innovation, resulting in new ways to hunt and new social interactions as well. Humans evolved in a similar environment, and, as she and her colleagues write in Royal Society Open Science, “tool-assisted hunting could have similarly been important for early hominins.”
. . .
By and large, said Dr. Pruetz, the adult males, which could take away a kill, show a “respect of ownership.” Theft rates are only about 5 percent. The chimps she studies also have more mixed-sex social groups than chimp bands in East Africa.
Travis Pickering, an anthropologist at the University of Wisconsin, said that with less food available it seems that the Fongoli chimps, “have to be more inventive” and that “these hunting weapons even the playing field for non-adults and females.”
Early hominins may have been in a similar situation, he said.

For the full story, see:
JAMES GORMAN. “Hunter Chimps Offer New View on Evolution.” The New York Times (Fri., APRIL 15, 2015): A10.
(Note: ellipsis added.)
(Note: the online version of the story has the date APRIL 14, 2015, and has the title “Chimps That Hunt Offer a New View on Evolution.”)

The academic article discussed above is:
Pruetz, Jill D., Paco Bertolani, K. Boyer Ontl, S. Lindshield, M. Shelley, and E. G. Wessling. “New Evidence on the Tool-Assisted Hunting Exhibited by Chimpanzees (Pan Troglodytes Verus) in a Savannah Habitat at Fongoli, Sénégal.” Royal Society Open Science 2, no. 4 (Weds., April 15, 2015), URL: http://rsos.royalsocietypublishing.org/content/2/4/140507.abstract .

Perceptual Diversity Puzzle: Is It White-and-Gold or Blue-and-Black?

WhiteAndGoldOrBlueAndBlackDress2015-03-15.jpg

“The dress in a photo from Caitlin McNeill’s Tumblr site.” Source of caption and photo: online version of the NYT article quoted and cited below.

(p. B1) The mother of the bride wore white and gold. Or was it blue and black?

From a photograph of the dress the bride posted online, there was broad disagreement. A few days after the wedding last weekend on the Scottish island of Colonsay, a member of the wedding band was so frustrated by the lack of consensus that she posted a picture of the dress on Tumblr, and asked her followers for feedback.
“I was just looking for an answer because it was messing with my head,” said Caitlin McNeill, a 21-year-old singer and guitarist.
. . .
Less than a half-hour after Ms. McNeil’s original Tumblr post, Buzzfeed posted a poll: “What Colors Are This Dress?” As of Friday afternoon, it had (p. B5) been viewed more than 28 million times. (White and gold was winning handily.)
. . .
Politicians were eager to stake out their positions. “I know three things,” wrote Senator Christopher Murphy, a Connecticut Democrat, on Twitter. “1) the ACA works; 2) climate change is real; 3) that dress is gold and white.”
Sorry, senator. The dress, as we all now know, is blue and black. It goes for 50 pounds at Roman Originals, a British retailer.
. . .
Various theories were floated about why the dress looks different to different people. (No, if you see the darker hues of blue and black it doesn’t mean that you are depressed.)
Duje Tadin, associate professor for brain and cognitive sciences at the University of Rochester, says it may be because of variations in the number of photoreceptors called cones in the retina that perceive the color blue. The human eye has about six million cones that are sensitive to green, red or blue. Signals from the cones go to the brain, which interprets them as color.
“It’s puzzling,” conceded Dr. Tadin. “When it comes to color, blue is always the weird one. We have the fewest number of blue cones.” He added, “If you don’t have very many blue cones, you may see it as white, or if you have plenty of blue cones, you may see more blue.”
. . .
The one thing scientists could agree on was that this is a very unusual illusion. People who see the dress one way do not eventually begin to see it the other way, as is common with many optical illusions. “This clearly has to do with individual differences in how we perceive the world,” said Dr. Tadin. “There’s something about this particular image that just captures those differences in a remarkable way.

For the full story, see:
JONATHAN MAHLER. “The Dress That Melted the Internet.” The New York Times (Sat., FEB. 28, 2015): B1 & B5.
(Note: ellipses added.)
(Note: the online version of the story has the date FEB. 27, 2015, and has the title “The White and Gold (No, Blue and Black!) Dress That Melted the Internet.”)