Science depends on interpretation, community and tradition
"The beacons of the philosophy of science include Karl Popper, Thomas Kuhn, Paul Feyerabend, and Bruno Latour who refute scientism from various angles: arguing that scientific observations are theory and value laden, science takes place within communities, science can be anarchic, etc, all suggesting that science is as dependent on processes of interpretation, community, and tradition as any aspect of the humanities."
(Richard Coyne, 2011)
Excerpted from a letter to the editor, first published in ARQ: Richard Coyne (2011). What’s science got to do with it?. Architectural Research Quarterly, 15 , pp 205-206, doi:10.1017/S135913551100073X
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Simon PerkinsSHARE
Adam Curtis: the network ecology myth
"The new series, called All Watched Over By Machines Of Loving Grace, takes complicated ideas and turns them into entertainment by the use of the vertigo-inducing intellectual leaps, choppy archive material and disorienting music with which all Curtis fans are familiar. The central idea leads Curtis on a journey, taking in the chilling über-individualist novelist Ayn Rand, former chairman of the Federal Reserve Alan Greenspan, the 'new economy', hippy communes, Silicon Valley, ecology, Richard Dawkins, the wars in Congo, the lonely suicide in a London squat of the mathematical genius who invented the selfish gene theory, and the computer model of the eating habits of the pronghorn antelope.
You can see why Zoe Williams once wrote that, while watching one of Curtis's programmes, 'I kept thinking the dog was sitting on the remote. ...'
Now he has moved on to machines, but it starts with nature. 'In the 1960s, an idea penetrated deep into the public imagination that nature is a self-regulating ecosystem, there is a natural order,' Curtis says. 'The trouble is, it's not true – as many ecologists have shown, nature is never stable, it's always changing. But the idea took root and spread wider – people started to believe there is an underlying order to the entire world, to how society is structured. Everything became part of a system, like a computer; no more hierarchies, freedom for all, no class, no nation states.' What the series shows is how this idea spread into the heart of the modern world, from internet utopianism and dreams of democracy without leaders to visions of a new kind of stable global capitalism run by computers. But we have paid a price for this: without realising it we, and our leaders, have given up the old progressive dreams of changing the world and instead become like managers – seeing ourselves as components in a system, and believing our duty is to help that system balance itself. Indeed, Curtis says, 'The underlying aim of the series is to make people aware that this has happened – and to try to recapture the optimistic potential of politics to change the world.'
The counterculture of the 1960s, the Californian hippies, took up the idea of the network society because they were disillusioned with politics and believed this alternative way of ordering the world was based on some natural order. So they formed communes that were non-hierarchical and self-regulating, disdaining politics and rejecting alliances. (Many of these hippy dropouts later took these ideas mainstream: they became the Silicon Valley entrepreneurs who decided that computers could liberate everyone and save the world.)...
He draws a parallel with those 1970s communes. 'The experiments with them all failed, and quickly. What tore them apart was the very thing that was supposed to have been banished: power. Some people were more free than others - strong personalities dominated the weak, but the rules didn't allow any organised opposition to the suppression because that would be politics.' As in the commune, so in the world: 'These are the limitations of the self-organising system: it cannot deal with politics and power. And now we're all disillusioned with politics, and this machine-organising principle has risen up to be the ideology of our age.'"
(Katharine Viner, 6 May 2011, Guardian)
Episode 1: 'All Watched Over By Machines Of Loving Grace: Love and Power', First broadcast BBC Two, 9:00PM Mon, 23 May 2011
Episode 2: 'All Watched Over By Machines Of Loving Grace: The Use and Abuse of Vegetational Concepts', First broadcast BBC Two, 9:00PM Mon, 30 May 2011
Episode 3: 'All Watched Over By Machines Of Loving Grace: The Monkey In The Machine and the Machine in the Monkey', First broadcast BBC Two, 9:00PM Mon, 06 June 2011
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Simon PerkinsSHARE
A simple abstract model of human communication
"One of the first designs of the information theory is the model of communication by Shannon and Weaver. Claude Shannon, an engineer at Bell Telephone Laboratories, worked with Warren Weaver on the classic book ‘The mathematical theory of communication’. In this work Shannon and Weaver sought to identify the quickest and most efficient way to get a message from one point to another. Their goal was to discover how communication messages could be converted into electronic signals most efficiently, and how those signals could be transmitted with a minimum of error. In studying this, Shannon and Weaver developed a mechanical and mathematical model of communication, known as the 'Shannon and Weaver model of communication'. ...
Shannon and Weaver broadly defined communication as 'all of the procedures by which one mind may affect another'. Their communication model consisted of an information source: the source’s message, a transmitter, a signal, and a receiver: the receiver’s message, and a destination. Eventually, the standard communication model featured the source or encoder, who encodes a message by translating an idea into a code in terms of bits. A code is a language or other set of symbols or signs that can be used to transmit a thought through one or more channels to elicit a response in a receiver or decoder. Shannon and Weaver also included the factor noise into the model. The study conducted by Shannon and Weaver was motivated by the desire to increase the efficiency and accuracy or fidelity of transmission and reception. Efficiency refers to the bits of information per second that can be sent and received. Accuracy is the extent to which signals of information can be understood. In this sense, accuracy refers more to clear reception than to the meaning of message. This engineering model asks quite different questions than do other approaches to human communication research."
(Communication Studies, University of Twente)
Shannon, C.E., & Weaver, W. (1949). The mathematical theory of communication. Urbana: University of Illinois Press.
Hawes, L.C. (1975). Pragmatics of analoguing: Theory and model construction in communication. Reading, MA: Addison-Wesley.
Fig.1 Mathematical (information) model of communication.
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Simon PerkinsSHARE
