I’ve discussed this question before over on ThomasNet Green & Clean — see my piece “The Climate Change Controversy — What’s It Really About?

However, I’m meditating on a somewhat different way to articulate it. I should say that I don’t think this controversy is essentially about science. I’m not persuaded by ill-informed or politically motivated assertions, but I don’t use terms like “hoax,” “anti-science,” “pseudo-science,” or “denialism” in connection with the argument.

My current thinking is the following:

The climate change controversy is about a high-stakes struggle between science in the service of eco-socialism and misinformation in the service of free-market fundamentalism.

I’m engaged in an ongoing development of my thinking on this topic and will no doubt circle back to it. But I just wanted to pin down that idea.

ARB — 2 Nov. 2012

Just a note that I have written a post over at Tools for Thinkers with brief reviews of some of my favorite books about intelligence and how to improve it if you so desire. I review books by Tony Buzan, Jeff Hawkins, Daniel Golemen, and Joshua Foer. See “Some Great Books About Intelligence.”

ARB — 2 Nov. 2013

I’ve noticed that some people think being religious requires you to hold certain political views. I’ve been meaning to put together a post collecting some of those ideas. I plan to add to this post as I encounter new and interesting expressions.

+++++

Gary Cass, head of the Christian Anti-Defamation Commission and a former member of the executive committee of San Diego’s Republican party, says you can’t be a Christian if you don’t own a gun:

You have not just a right not bear arms, you have a duty. How can you protect yourself, your family or your neighbor if you don’t have a gun? If I’m supposed to love my neighbor and I can’t protect him, what good am I?

via The Raw Story

+++++

Bryan Fischer of the American Family Association says it will hurt God’s feelings if we stop using fossil fuels:

“And you think, that’s kind of how we’re treating God when he’s given us these gifts of abundant and inexpensive and effective fuel sources,” Fischer added. “And we don’t thank him for it and we don’t use it.”

via The Raw Story

 

Recently I wrote about confirmation bias in connection with the climate change controversy — see my article at ThomasNet, “All This Wrangling Over Climate Change – What’s Up With That?” The Skeptic’s Dictionary refers to confirmation bias as “a type of selective thinking whereby one tends to notice and to look for what confirms one’s beliefs, and to ignore, not look for, or undervalue the relevance of what contradicts one’s beliefs.”

Today I ran across an interesting TED Talk (TED hosts and posts video talks on innovative topics) by political activist Eli Pariser who has some interesting things to say about how the algorithms used on web sites such as Facebook and Google tend to reinforce our current thinking and filter out new ideas — see his talk, “Beware Online ‘Filter Bubbles‘” — well worth watching, only nine minutes.

Pariser explains what he means by a filter bubble:

Your filter bubble is kind of your own personal, unique universe of information that you live in online … the thing is, you don’t decide what gets in, and more importantly, you don’t actually see what gets edited out.

If you and I both search for the same thing at the same time on Google, for example, we get different results. The danger of the filter bubble, says Pariser, is that

this moves us very quickly toward a world in which the Internet is showing us what it thinks we want to see, but not necessarily what we need to see.

He suggests that a personalization algorithm deciding what to show us needs to look not just at what it thinks is “relevant,” but at other factors too, such as those in this slide from his presentation:

This seems like a great insight. Anyway, I highly recommend this short video to get you thinking outside the box:

AB — 24 August 2011

Congratulations! You’ve never had an auto accident, even though you drive fast, tailgate, and weave in and out of traffic.

And you’re already 27 — way to go!

You will never have an auto accident. Until you do. Then you will.

Congratulations on your great skill and brilliance.

AB — 9 May 2011

 

The Undo function — a life-saver.

From “Behavioral issues in the use of interactive systems,” Lance A. Miller and John C. Thomas, International Journal of Man-Machine Studies, Sept. 1977:

A more complex situation, however, occurs … when a user wishes to ”undo” the effects of some number of prior commands — as, for example, when a user inadvertently deletes all personal files. Recovery from such situations is handled by most systems by providing “back-up” copies of (all) users’ files, from which a user can get restored the personal files as they were some days previous. While this is perhaps acceptable for catastrophic errors, it would be quite useful to permit users to “take back” at least the immediately preceding command (by issuing some special “undo” command).

Now if they would only invent an Undo button for one’s personal life.

AB — 15 April 2011

by Al Bredenberg

Paramos allí en la orilla del río, yo y la vaca, Grateful. Confundido, yo estaba mirando en alrededor, buscando el lugar de dar a beber la vaca sedienta, pero no pude ver el lugar. El problema: ¡El río estaba cubierto por una capa gruesa del hielo!

De repente, la vaca empezó a actuar nerviosa y de abordar al río. “¡No, Grateful!” dije a ella, pero ella no prestó atención, y ¡comenzó a pisar al río congelado! Con un creciendo sentido de pánico, yo pisé también al hielo para tratar de desviarla de la peligrosa situación. “¡Ay-ay-ay!” pensé. “¿Qué va pasar si se quebranta el hielo?”

Traté de empujar la vaca hacía la orilla, pero una vaca es un animal bien grande, y ella no se desvió, y lo que era más, comenzó a caminar adelante en el hielo.

“¡Grateful, párate!” grité, y en ese momento ¡la vaca empezó a correr! En un pánico total, empecé a perseguirla, gritando.

Pero, ¿cómo llegué a estar en esa situación, corriendo atrás de una vaca grande por un río congelado en el invierno? Voy a explicar, y también voy a recordar una lección que aprendí acerca de las capacidades de los animales.

A la edad de 24 años, me mudé al estado de Vermont, Estados Unidos, para vivir con unos amigos en su granja en el campo al lado de un río hermoso. Durante los días, ayudaba a ellos en su negocio de ebanista. Muy de mañana y por la noche, cuidamos a los quehaceres, incluso alimentar y ordeñar la vaca Grateful, que nos proveyó con mucha leche rica.

Grateful era una vaca de mayor edad que mis amigos han adquirido de un lechero del área. Ella recibió su nombre “Grateful” (inglés, “agradecida”) porque ella tenía solamente tres tetas y por eso proveyera menos leche. Pero a pesar de eso, ¡no la han matado por carne!

Desafortunadamente, el agua de la casa dejó de funcionar durante el invierno por causa del frío intenso. Pues decidimos de dar a beber a la vaca en el río a unos ciento metros de distancia del establo. Dejamos una hacha en la orilla para excavar un hoyo en el hielo cada noche para exponer el agua por la vaca sedienta.

Pero, durante unas semanas, yo acepté la asignación de cuidar a la vaca durante la mañana, y otra persona la daba a beber en las noches.

La noche en que ocurrió el incidente que mencioné anteriormente, todos mis compañeros estaban trabajando tarde, pues se cayó a mí de cuidar a Grateful.

Pero, cuando llegamos al río, descubrí que mis compañeros habían movido el lugar para dar a beber. Yo busqué todo alrededor, pero no pude ver el hoyo en el hielo ni el hacha para cortar el hielo.

Entonces, ¡esta vaca loca estaba caminando en el hielo, determinada para seguir adelante, sin prestar atención al ser humano persiguiéndola, gritando!

Bueno, con gran temor, continué corriendo atrás de Grateful por uno o dos minutos, impotente de hacer nada, esperando que el hielo grueso pudiera sostener la vaca pesada.

Pero sorprendentemente, después de unos minutos, Grateful empezó a minorarse, y entonces ella regresó a la orilla en una manera muy calma, y me esperó. ¡Aparentemente, después de todo, no estuviéramos pasando por una estampida!

Resollando, calmándome, yo miré alrededor, y en ese lugar más adelante al lado del río, vi varios montones de estiércol de vaca, un hoyo en el río, y el hacha apoyándose en un árbol.

En ese momento comprendí de que durante las semanas pasadas, mis compañeros, sin informarme, habían cambiado el lugar por dar a beber la vaca. Este lugar estaba más adelante en la orilla. Pero, llegué a entender que la vaca recordó perfectamente el lugar correcto y simplemente había tratado de llegar allí a pesar de la tontedad de su ayudante humano.

Yo grabé el hacha, y comencé a cortar la capa fina de hielo en el hoyo para permitir de beber la pobrecita vaca sedienta.

Pero, al la misma vez, ocurrió a mí una realización y lección: ¡Muchas veces, los animales son más inteligentes que pensamos!

AB — 18 enero 2011

Great infographic from PhDComics — explains why so many people believe so much crazy stuff:

The Science News Cycle

AB — 2 Nov. 2010

An interesting study, soon to appear in the Journal of Risk Research, by Yale law professor Dan M. Kahan and colleagues, suggests that people tend to disbelieve scientists whose cultural values are different than theirs.

I’m not able to determine when this study will be published, but you can find an abstract at this link, and I was able to download a preliminary version of the whole article in PDF by clicking on the link on that page that says “One-Click Download.”

These conclusions shed light on the debate over anthropogenic climate change, Kahan tells Science Daily (“Why ‘Scientific Consensus’ Fails to Persuade“):

We know from previous research that people with individualistic values, who have a strong attachment to commerce and industry, tend to be skeptical of claimed environmental risks, while people with egalitarian values, who resent economic inequality, tend to believe that commerce and industry harms the environment.

(For more on the climate-change controversy, see my previous entry, “John Abraham’s Point-by-Point Rebuttal of Climate-Skeptic Monckton.”

Kahan and colleagues based their study on the theory of the cultural cognition of risk. In his paper, Kahan says this theory “posits a collection of psychological mechanisms that dispose individuals selectively to credit or dismiss evidence of risk in patterns that fit values they share with others.”

The researchers surveyed a representative sample of 1,500 U.S. adults. They divided this sample into groups with opposite cultural worldviews, some favoring hierarchy and individualism, the others favoring egalitarianism and communitarianism.

They surveyed the respondents to determine their beliefs about what in fact is the scientific consensus on issues of climate change, disposal of nuclear waste, and concealed handguns, with particular focus on the associated levels of risk in each of those areas. Various statements were attributed to fictional personas portrayed as authors of books on these various issues. Respondents were asked to judge whether each author is really an expert or not.

Analysis of the results on the climate-change issue revealed that:

Disagreement was sharp among individuals identified (through median splits along both dimensions of cultural worldview) as “hierarchical individualists,” on the one hand, and “egalitarian communitarians,” on the other. Solid majorities of egalitarian communitarians perceived that most expert scientists agree that global warming is occurring (78%) and that it has an anthropogenic source (68%). In contrast, 56% of hierarchical individualists believe that scientists are divided, and another 25% (as opposed to 2% for egalitarian communitarians) that most expert scientists disagree that global temperatures are increas-ing. Likewise, a majority of hierarchical individualists, 55%, believed that most expert scientists are divided on whether humans are causing global warming, with another 32% perceiving that most expert scientists disagree with this conclusion.

The study revealed similar results around the issues of geologic isolation of nuclear wastes and concealed-carry laws.

So should we conclude that people are going to believe what they want to believe, and that’s all there is to it? The authors make an interesting statement about the implications for public presentation of scientific findings:

It is not enough to assure that scientifically sound information — including evidence of what scientists themselves believe — is widely disseminated: cultural cognition strongly motivates individuals — of all worldviews — to recognize such information as sound in a selective pattern that reinforces their cultural predispositions. To overcome this effect, communicators must attend to the cultural meaning as well as the scientific content of information.

The report suggests some ways that cultural meaning might be considered in communicating with the public. One such strategy is what the authors call narrative framing:

Individuals tend to assimilate information by fitting it to pre-existing narrative templates or schemes that invest the information with meaning. The elements of these narrative templates — the identity of the stock heroes and villains, the nature of their dramatic struggles, and the moral stakes of their engagement with one another — vary in identifiable and recurring ways across cultural groups. By crafting messages to evoke narrative templates that are culturally congenial to target audiences, risk communicators can help to assure that the content of the information they are imparting receives considered attention across diverse cultural groups.

AB — 24 Sept. 2010

Readers of Quriosity.com will be interested to learn that I have sold that domain (someone made me an offer I couldn’t refuse). As a result, I have transferred all Quriosity content to the new domain and blog AThinkingPerson.com.

You’ll be glad to know that A Thinking Person will continue to publish the same brilliant commentary you have come to expect from Quriosity.

The new RSS feed address for A Thinking Person is http://athinkingperson.com/feed/ .

AB — 14 September 2010

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