It’s not as if Donald Trump is an articulate, thoughtful or composed person who just happens to make spelling errors on Twitter. That would be forgivable.
The problem is that his tweets are like a mirror held up to the inner workings of his mind: nonsensical, unintelligent, erratic and dangerous.
The end result is a barrage of tens of thousands of tweets going back almost a decade that are full of not just spelling errors, but also a cascade of other public embarrassments: one-word sentences that operate more like dog barks, poor word choices, odd (or missing) punctuation, factual mistakes and outright lies.
This is unforgivable for a president. End of story.
Misinformation can now be spread effortlessly through the echo chambers of social media at an unprecedented scale and velocity. However postmodern these assaults on public facts may seem, they are, in fact, nothing new. The “post-truth” narratives and the construction of alternative realities are merely a reflection of a much deeper and more systemic problem, one that did not originate in the twenty-first century.
The problem is one of human cognition. We have a tendency to exhibit numerous biases, fallacies, and illusions — the very lifeblood of post-truth narratives. These behavioral and cognitive errors aren’t flaws in the system; rather, they arise as a result of being built into the very cognitive machinery that allows us to think. So while problematic post-truth narratives may appear to be imposed on us from outside or above, they are actually more of a collective manifestation of our default cognitive setpoint. Continue reading →
“The humanities are far more powerful than most people believe,” writesNew York Times columnist Nicholas Kristof in response to Donald Trump’s plans to cease all funding for the U.S. National Endowment for the Arts, the National Endowment for the Humanities and the Corporation for Public Broadcasting.
I couldn’t agree more with Kristof’s sentiment — and I’m an engineer.
Civilizations may indeed be built up from the resources and materials that constitute the technologies, industries, and cities within it, but I would argue that this infrastructure is really just an outward manifestations of the ideas, beliefs, and values that are embedded within the minds of its people.
Not only do we need the arts and humanities now more than ever, but we will need more of it in the future. The advent of powerful new technologies like artificial superintelligence, for example, will demand that its creators first be able to think clearly about (or even solve) some very old problems in moral philosophy.
As someone who understood this quite well once remarked, “Technological progress without an equivalent progress in human institutions can doom us. The scientific revolution that led to the splitting of an atom requires a moral revolution as well.” These words of wisdom were, in fact, voiced by a U.S. president, but it certainly wasn’t the current one. These were the words of Barack Obama.
Around the turn of the 20th century, public imagination turned to what life would be like in the year 2000. In newspapers and magazines, writers and artists illustrated visions of a society replete with personal flying machines, pneumatic tubes, moving sidewalks, entire cities enclosed beneath glass domes. From today’s vantage point, these predictions are all too cliché. But take a step back from these specific predictions and you’ll discover a unifying assumption that these futurists got right: the future would be urban.
It is absurd, naïve, and wholly insufficient to place blame for the Manchester terrorist attack on a “feeling of cultural dislocation”, particularly when the suspect in question was a British citizen who was born, raised and educated in Manchester. Cultural dislocation is a genuine phenomenon, no doubt. But to connect it to the coordinated and preemptive slaughter of innocent people is the height of intellectually dishonesty.
Like many jihadis before him, the Manchester bomber was a middle-class, university-educated, soccer-loving European citizen. These facts alone prove the point that Islamist terrorism isn’t a matter of poverty, education, or lack of economic opportunity. Rather, it is the direct result of a person’s specific beliefs about specific doctrines, particularly those related to jihad, martyrdom, and Paradise. Furthermore, the jihadis are themselves telling us this, ad nauseam.
Until this fact is fully absorbed, any attempts to counter Islamist terrorism will be futile.
Note: An edited version of this appeared as a letter to the editor in The Globe & Mail
Can neuroscience teach us about the built environment? If so, how can these insights be used to create urban spaces and technologies that improve human health and well-being? And to what extent can industry and governance help in achieving these goals? These were just some of the many questions that were debated at the Conscious Cities Conference that I attended in London in early May. Continue reading →
“Don’t make eye contact, don’t make eye contact,” I repeated to myself after realizing that the cheery enthusiasm was indeed directed specifically at me.
This may not be the type of response you’d expect to such a kind invitation. I fully acknowledge that. But it was the last thing I wanted to hear at that moment.
I was on my own, happily exploring the central plaza in Patan, the third-largest city in Nepal. This is a region where many people rely on tourism to make a living. It’s not uncommon to be hounded to buy a trinket, ride a tuktuk, take a tour. I was generally stoic about the whole song and dance. I accept that it’s all part of travelling abroad, a kind of social contract. But having to continually (and politely) decline such solicitations – as I had been for the previous few weeks throughout northern India and Nepal – can be fatiguing.