It’s Not Just the Internet. It Never Has Been.

What Emily Finke says:

“Oh, the anonymity of the internet makes people behave badly!”

“If we just used real names, there people wouldn’t be as vicious.”

“Oh, that’s just 20-something guys in internet chatrooms. That’s how they all are.”

On the contrary, the viciousness we see, isn’t just a side effect of the internet. It’s a side effect of our culture.

No, I would go beyond that. It isn’t a side effect of our culture. It *is* our culture.

Why would I ever say this? I mean, everyone knows that those anonymous trolls on reddit would *never* act like that in the real world. It’s the structure of the internet that allows them to be assholes. Everyone knows that if we just avoid the problematic sites, like reddit, or the skeptics movement, or, well, anywhere else online, we wouldn’t have to deal with this.

Bullshit.

People do act like that in the real world.

 

(If you don’t know Emily’s blog, you ought to. She doesn’t post often, but what she does post is really good. This one from last year still gets me.)

Here I Stand; I Can Do No Other

I weigh in on Google Glass at KCET.

The gist:

Some of us come out to the desert to escape the Panopticon that life in the city already is, increasingly. In Los Angeles, Google Glass might be just one more increment of invasion in a landscape already thoroughly colonized by surveillance cameras, red light cameras, random private webcams, smart phone videographers and other such prying eyes. But there are places out here that don’t even have 4G yet. In fact — and you might want to sit down here and swallow that mouthful of coffee — there are some places out here where even the 3G coverage is spotty. We are in the back of beyond here in much of Eastern California.

And we like it that way, mostly.

So by all means, come on out and visit the desert. Bring your recording equipment, whether it’s a shoulder-mounted Steadicam or this latest bit of geek lust from Google sitting on your face. Document your hike. Record that coyote begging for sandwiches. Take video of that gorgeous desert bloom backlit by sunrise. The desert needs all the documentation it can get.

But if you’re talking to me, take that Google Glass off and put it away. If I’m speaking in public — which I do from time to time, offering lectures and poetry readings and such — and see you’re in my audience wearing Google Glass and you haven’t cleared it with me first, I will stop what I’m doing and ask you to put it away or leave. If you’re at an adjacent cafe table facing me and recording in my direction, I will write something derogatory in Sharpie on a sheet of paper and hold it up. I may escalate from there. And I’m not alone.

Read the whole thing.

[Read more…]

What I taught today: those oddball critters, the vertebrates

We’ve been talking about flies nonstop for the last month — it’s been nothing but developmental genetics and epistasis and gene regulation in weird ol’ Drosophila — so I’m changing things up a bit, starting today. We talked about vertebrates in a general way, giving an overview of major landmarks in embryology, and a little historical perspective.

We take a very bottom-up approach to studying fly development: typically, fly freaks start with genes, modifying and mutating them and then looking at phenotype. Historically, vertebrate embryology goes the other way, starting with variations in the phenotype and inferring mechanisms (this has been changing for the last decade or two; we often start with a gene, sometimes from a fly, and use that as a probe to hook into the genetic mechanisms driving developmental processes). What that means is the 19th and early 20th century literature on embryology is often comparative morphology, looking at different species or different stages and trying to extract the commonalities or differences, or it’s experimental morphology, making modifications (usually not genetic) to the embryo and asking what happens next. Genes were not hot topics of discussion until the last half of the 20th century, and even then it took a few decades for the tools to percolate into the developmental biologists’ armory.

And much of 19th century embryology went lurching down a dead end. We talked about Haeckel, the grand sidetracker of the age. There was a deep desire to integrate development and evolution, but they lacked the necessary bridge of genetics, so Haeckel borrowed one, his theory of ontogenetic recapitulation. A theory that quickly went down in flames in the scientific community (jebus, Karl Ernst von Baer had eviscerated it 50 years before Haeckel resurrected it). We actually spent a fair amount of class time going over arguments for and against, and modern interpretations of phylotypy — it isn’t recapitulation, it’s convergence on a conserved network of global spatial genes that define the rough outlines of the vertebrate body plan.

Finally, I gave them a whirlwind tour of basic developmental stages of a few common vertebrate models: frog, fish, chick, and mouse. We’re going to talk quite a bit about early axis specification events in vertebrates (next week), and gastrulation (probably the week after), so I had to introduce them to the essential terminology and events. I think they can see the fundamental morphological events now — next, β-catenin and nodal and Nieuwkoop centers and all that fun stuff!

(Today’s slides (pdf))

Speaking of terribly rude women…

Now Amina has disappeared.

The 19 year old Tunisian Amina who posted a topless photo of herself with the slogan “my body belongs to me, and is not the source of anyone’s honour” has disappeared. Most likely her family have kidnapped her and taken her to an unknown location, (earlier reports mentioned a psychiatric hospital). What’s clear is that they have removed all forms of communication from her so that she can no longer be reached.

Let’s have a discussion now about how impolitely exposing one’s breasts is a disproportionate response to the dudebros. She should have just had a quiet discussion in private with her imam.

Ars Technica weighs in on Adria Richards, and flaunts a double-standard

Here we go again. The Adria Richards story has settled into a couple of common themes, and Ars echoes the conventional wisdom. I’m very disappointed in this lazy editorial.

First, look at this nonsense:

Let’s start by spreading the blame where it’s deserved: on nearly everyone involved. The “Boy’s Club” mentality is thankfully no longer acceptable in tech, but it’s still common—some people have actually described tech to me as “men’s work.”

It’s no longer acceptable, but it’s common? Huh. Somebody didn’t think about what they were writing. We’ll just announce that the problem is nonexistent, while sweeping the reality of the situation aside.

But I’d like to point out something sneakier. Here’s the common message:

“Forking a repo” and “big dongles” must rank somewhere around “0.5: classless brospeak” on the seismic scale of harassing/menacing behavior toward women. While such sexually inappropriate comments are completely unnacceptable in professional settings (to many men as well as women), neither merits firing unless someone had a history of making unwelcome comments.

I think we all agree 100% that no one ought to have been fired over this incident. The major villains here are the two companies that used this event as an excuse to axe a couple of employees.

But notice what else everyone is saying: what the two guys did was trivial and minor, “‘0.5: classless brospeak’ on the seismic scale of harassing/menacing behavior toward women”. Keep that in mind for a moment. That kind of thing has been said a lot.

Yet these two men don’t get all of the blame. One recurring theme on message boards and chat rooms, including our own, is that while Richards had every right to report the behavior of the two men to conference organizers, snapping their photograph and posting it publicly to “Twitter shame” them was a step too far (speaking of a step too far, there are other, more repugnant recurring themes among commenters, too). They’re right; going public was not the only way Richards could get a relatively minor issue addressed. She could have confronted the two men or she could have gone straight to PyCon. Her actions only escalated the situation.

It’s a “relatively minor issue”. OK, let’s go along with that for a moment…let’s say it really was an inconsequential, negligible faux pas by the two guys. But if that’s the case, what is this bullshit?

…snapping their photograph and posting it publicly to “Twitter shame” them was a step too far…

Was it something to be ashamed of, or not? Was it a horrible, embarrassing thing to publicize, or was it a “relatively minor issue”? You don’t get to have it both ways. Either it was too damaging to make public, or it was a slight affront that shouldn’t seriously affect any of the participants — it was a minute impropriety that was perfectly reasonable to mention on a casual, conversational medium like Twitter.

This is what’s really pissing me off right now: the flagrant dishonesty of all these people having the vapors over someone posting a photo on Twitter and saying someone’s behavior was “not cool”. Jesus. Have they ever fucking used Twitter? It’s non-stop chatter — just today I’ve been accused of being a “Nazi” and of being “evil”. Please, Ars Technica, do your tut-tut routine right now over all the naughty people ‘Twitter shaming’ right and left. Please also express your sadness that thousands of tweets are going up right now ‘Twitter shaming’ Adria Richards in far more outrageous terms than “not cool.”

Are people seriously proposing that somehow Twitter should be policed for manners, and we should start wagging our fingers at people who dare to rebuke others via that medium? If so, half my correspondents are going to have to shut up. This is ridiculous. Richards’ comment was minor, was appropriate, and was addressing a real issue in a reasonable way.

And then there’s this:

In a blog post explaining the story in her own words, Richards wrote about how, over the course of the jokes, she moved from “I was going to let it go” to “I realized I had to do something.” The moment of decision came after seeing a picture of a young girl on the main stage who had attended a Young Coders workshop. “She would never have the chance to learn and love programming,” Richards wrote, “because the ass clowns behind me would make it impossible for her to do so.”

Clearly, this is hyperbole. These two guys weren’t going to prevent anybody from doing anything. Suddenly, a couple off-color jokes represented all the serious forces that can hold women back from tech careers. While denouncing bad behavior certainly has its place, proportion is important—and this approach to these jokes simply makes it harder to have a sincere discussion about misogyny and men’s/women’s issues in the workplace.

It’s only hyperbole if you misinterpret it. No, I doubt Richards thought these two guys were going to run up on the stage and slap awards off the podium and denounce the young girl being recognized. Richards was referring to a culture that considers those kinds of off-color remarks reasonable in a professional setting. Remember, “it’s still common”. That is what inhibits women from participating in these opportunities.

We’re living in a world where those off-color jokes are dismissed as “classless brospeak”, not worth making a fuss over, while someone tweeting a picture of someone engaging in “classless brospeak” is a disproportionate response, and “makes it harder to have a sincere discussion about misogyny and men’s/women’s issues in the workplace”.

But unwanted sexual innuendo doesn’t? Both men and women make jokes about sex, of course, and there’s a tricky line to be drawn between what’s appropriate and what isn’t, but one of the things I’m seeing all over the place is that in the conversation about where to draw the line, women are expected to shut up; that when they do speak up, however mildly, and say “not cool” or “guys, don’t do that”, boom, the guyverse explodes and denounces the damned uppity woman in either the most furious and violent terms possible, or with polite little suggestions that maybe they should be quieter next time.

But you know, the latter is almost as bad as the former. It’s the privilege of the majority to use politeness to maintain the status quo, while it’s a necessity for the minority to assert the right to offend.

Science makes you good! (Sometimes.)

You’ve probably heard this explanation for the virtue of religion: that even if god doesn’t exist, belief in god (or some other monitoring authority) makes people behave more morally. There have been many experiments that have actually shown that people are nicer or more generous when exposed to religious concepts, such as this one by Norenzayan and Shariff.

In one of their own studies, they primed half the participants with a spirituality-themed word jumble (including the words divine and God) and gave the other half the same task with nonspiritual words. Then, they gave all the participants $10 each and told them that they could either keep it or share their cash reward with another (anonymous) subject. Ultimately, the spiritual-jumble group parted with more than twice as much money as the control. Norenzayan and Shariff suggest that this lopsided outcome is the result of an evolutionary imperative to care about one’s reputation. If you think about God, you believe someone is watching. This argument is bolstered by other research that they review showing that people are more generous and less likely to cheat when others are around. More surprisingly, people also behave better when exposed to posters with eyes on them.

One explanation is that simply alerting people to the possibility of surveillance makes them more careful. God is just the most popular boogeyman.

But here’s an interesting twist on the Norenzayan and Shariff study, with very similar protocols. Ma-Kellams and Blascovich also had subjects do a word scramble before sharing a money reward, and also had them make moral judgments after reading a story about date rape, and assessed their opinion on a certain controversial subject.

The twist: the word scramble contained science terms (“logical,” “hypothesis,” “laboratory,” “scientists,” “theory”), and the controversial subject was science.

I think you can guess where this is going. Thinking about science makes you more moral!

Across the four studies presented here, we demonstrated the morally normative effects of thinking about science. Priming lay notions of science leads individuals to endorse more stringent moral norms (Studies 1, 2), report greater prosocial intentions (Study 3), and exhibit more morally normative behavior (Study 4). The moralizing effects of science were observed both by using naturalistic measures of exposure to science (e.g., field of study) as well as laboratory manipulations of thought-accessibility, and emerged across a broad array of domains, including interpersonal violations (Study 1), academic dishonesty (Studies 2), prosocial behaviors (Study 3), and economic exploitation (Study 4).

It is important to note that the primes used across all studies activated broad, general, lay notions of science rather than specific scientific findings. The key words used the science primes (logical, hypothesis, laboratory, scientists, and theory) were likely associated with semantic notions of rationality, impartiality and progress–notions that are a part of the broader moral view of science as a way of building a mutually beneficial society in which rational tools are used to improve the human condition.

Another important caveat is that it’s a typical psychology study, using a small pool of undergraduates at the University of California Santa Barbara, so they’re actually tapping into very narrow cultural norms. A group of students who were familiar with the Tuskegee syphilis study, to name just one exception, might respond to priming with science words very differently, while people from a less science-dependent culture might find the exercise meaningless.

But still, I don’t think those keywords would prompt concerns about being monitored and compelling people to police their behavior more carefully — they might instead switch people into slightly different modes of thought, where, as the authors suggest, different values are emphasized more. And maybe that’s what culture is actually doing: it’s reinforcing desirable associations in people’s minds to subtly shape their behavior. Clearly, though, we don’t need religion to do that. As a vehicle for positive values, anything can work: religion, football, stamp collecting, Pokemon, comedy, technology, television, or science (similarly, I think it’s also obvious that those media can also be vehicles for destructive values).

If you’re going to make anything an agent of virtue, though, it would help if it had the advantage of being fundamentally true in the first place…which is where religion falls down hard. If one of the values we want to enhance is honesty, for instance, you can’t do it with a medium that is a tissue of lies.

I am not alone!

I guess I’m not the only one bemused by the recent weird backlash among some scientists against philosophy. Michael Krämer also defends philosophy.

So then, should we physicists listen to philosophers?

An emphatic "No!", if philosophers want to impose their preconceptions of how science should be done. I do not subscribe to Feyerabend’s provocative claim that "anything goes" in science, but I believe that many things go, and certainly many things should be tried.

But then, "Yes!", we should listen, as philosophy can provide a critical assessment of our methods, in particular if we consider physics to be more than predicting numbers and collecting data, but rather an attempt to understand and explain the world. And even if philosophy might be of no direct help to science, it may be of help to scientists through its educational role, and sharpen our awareness of conceptional problems in our research.

Unfortunately, he also sounds like he’s got the physicist’s disease of sounding like physics is the only science in the world. Every word also applies to biology, chemistry, psychology, you name it…