Skywriting (c. 1987)

Sky-Writing

(Submitted to and rejected by New York Times Op Ed Page, 1987; finally appeared in Atlantic Monthly May 2011)

Stevan Harnad
Behavioral & Brain Sciences
Princeton NJ

I want to report a thoroughly (perhaps surreally) modern experience I had recently. First a little context. I’ve always been a zealous scholarly letter-writer (to the point of once being cited in print as “personal communication, pp. 14 – 20”). These days few share my epistolary penchant, which is dismissed as a doomed anachronism. Scholars don’t have the time. Inquiry is racing forward much too rapidly for such genteel dawdling — forward toward, among other things, due credit in print for one’s every minute effort. So I too had resigned myself to the slower turnaround but surer rewards of conventional scholarly publication. Until I came upon electronic mail: almost as rapid and direct and spontaneous as a telephone call, but with the added discipline and permanence of the written medium. I quickly became addicted, “logging on” to check my e-mail at all hours of the day and night and accumulating files of intellectual exchanges with similarly inclined e-epistoleans, files that rapidly approached book-length.

And then I discovered sky-writing — a new medium that has since made my e-mailing seem as remote and obsolete as illuminated manuscripts. The principle is the same as e-mail, except that your contribution is “posted” to a global electronic network, consisting currently of most of the universities and research institutions in America and Europe and growing portions of the rest of the scholarly and scientific world. I’m not entirely clear on how “the Net,” as it is called, is implemented and funded, but if you have an account at any of its “nodes,” you can do skywriting too.

The transformation was complete. The radically new medium seemed to me a worthy successor in that series of revolutions in the advancement of ideas that began with the advent of speech, then writing, then print; and now, skywriting. All my creative and communicative faculties were focused on the lively international, interdisciplinary scholarly interactions I was having on the issues of intellectual interest to me at the time (which happened to arise from Searle’s “Chinese Room Argument” and eventually came to be called the “symbol grounding problem“). Who needs conventional publication when, within a few hours, the “article” you post on the Net is already available to thousands and thousands of scholars (including, potentially, all of your intended conventional audience), who may already be posting back e-responses of their own? I was in the dizzying Platonic thrall of sky-writing and only too happy to leave the snail-like scope and pace of the old epistolary technology far below me.

But then something quite unexpected happened. With hindsight I can now see that there had already been some hints that not all was as it should be. First, veteran e-mailers and skywriters had warned me that I ought to restrict my contributions to the “moderated” groups. (Most of the subjects discussed on the Net — including physics, mathematics, philosophy, language, artificial intelligence, and so on — have, respectively, both a moderated and an unmoderated group.) I ignored these warnings because postings to the moderated groups are first filtered through a moderator, who reads all the candidate articles and then posts only those he judges to be of value. I reasoned that I could make that judgment for myself — one keystroke will jettison any piece of skywriting that does not interest you — and that “moderation” certainly isn’t worth the huge backward step toward the old technology that the delays and bottle-necking would entail. And indeed the moderated groups carry much less material and their exchanges are a good deal more sluggish than the unmoderated ones, which seem to be as “live” and spontaneous as direct e-mail (but with the added virtue of appearing in the sky for all to see and contribute to).

Apart from the warnings of the veterans, other harbingers of cloudier horizons had been the low quality of many of the responses to my postings, and the undeniable fact that some of them were distinctly unscholarly, in fact, downright rude. No matter. I’m thick-skinned, I reasoned, and perfectly able and willing to exercise my own selectivity solo, in exchange for the vast potential of unmoderated skywriting.

Then it happened. In response to a rather minor posting of mine, joining what was apparently a long-standing exchange (on whether or not linguistic gender plays a causal role in social discrimination), there suddenly appeared such an astonishing string of coprolalic abuse (the lion’s share not directed at me, but at some other poor unfortunate who had contributed to earlier phases of the exchange) that I was convinced some disturbed or malicious individual had gained illicit access to someone else’s computer account. I posted a stately response about how steps must be taken to prevent such abuses of the Net and, much to my surprise, the reaction was a torrent of echo-coprolalia from all directions, posted (it’s hard to judge in this medium whether it was with a straight face) under the guise of defending free speech. For several weeks the Net looked like a global graffiti board, with my name in the center.

The veteran fliers told me they’d told me so; that the Net was in reality a haven for student pranksters and borderline personalities, motherboard-bred, for whom the completely unconstrained nature of the unmoderated groups represents an irresistible medium for acting out. Moreover, certain technical problems — chief among which was the unsolved “authentication” problem, namely, that there is no way to determine for sure who posted what, where — had made the Net not only virtually unregulable, but also, apparently, immune to defamation and libel laws.

My penchant for skywriting has taken quite a dive since this incident. I don’t relish what’s been happening with my name, for example, but I suppose the only way to have prevented it would have been to have stayed away from the Net altogether, hoping it might never occur to anyone to bring me up spontaneously. There’s an element of Gaussian Roulette in exposure to any of the media these days, no doubt. But before I wrote it all off as one of the ineluctable technological hazards of the age of Marshall McLunacy, I thought I’d post it with the old, land-based technology, to see whether anyone has any ideas about how to prevent the vast intellectual potential of skywriting from being done in by noise from the tail end of the normal distribution. If the Wright brothers’ invention were at stake, or Gutenberg’s, what would we do?

Stevan Harnad (c. 1987)

Extermination vs. Expropriation

No one has written an ethics/etiquette book on:

(1) How 15 million people, dispersed as a stateless and oppressed minority all over the planet for 2000 years, are supposed to react to having a third of their number systematically exterminated on the grounds of their race by various European states within one half-decade

(2) How 1.5 million other people, having nothing at all to do with that extermination, are supposed to react when the land they have been living in for 2000 years is expropriated and given as a state to the remainder of the exterminated people by the same European states that allowed (or helped) them to be exterminated

(3) How those of the exterminated people who emigrate to the expropriated state are supposed to react to the expropriated people, who form a fifth column within and around their expropriated state

(4) How either side is supposed to react after almost 60 years of ensuing bloody tit-for-tat vendettas

My guess is that the ethics/etiquette book for such a case has not been written because the case is unique, tragic, and no one knows what right or wrong is, or what to do about it. Onlookers simply fixate selectively on the injustices and atrocities (on either side) that affect or disturb them most. And, as usual, they offer criticism and solutions without having the responsibility of testing whether they will really work, or of suffering the consequences if they do not.

2006-02-23 Wiesel Words on Creed, Credulity and Culture

On Leon Wieseltier on Dan Dennett on Voodoo:

Whoops, creed crunched! But anyone reading this review has enough face-valid evidence, plus excerpted text, to see that LW’s words contradict themselves and in fact offer no alternative at all, other than grumbling and no small dose of hysteria and spleen! I have not read Dan’s book, but the obvious rebuttals to all of LW’s points (except two to which I will return) pop up immediately, as soon as one reads LW’s wiesel-words! There’s space between the two “bearded” extremes? Spare me! That’s like space between True and False (does LW think there’s some probabilistic wiggle-room in there? the existence of the immaterial/immortal soul [T/F?]; the existence of god(s) [T/F?]; any of the other supernatural smorgasbords served up by human wit across the ages [T/F?]).

But, to consider only LW’s two substantive points: (1) DD’s selective quote from Darwin left out Darwin’s personal creed? I can’t mind-read, let alone mind-read a deceased brain, but my own guess is that either that was Darwin exercising some Galilean diplomacy, or CD himself did not quite grasp where his bright lights were shining! (Either way, who cares? This is about truth, not about authority, or personal credos: otherwise we’d be committing the intentional fallacy — that propositions don’t mean what they mean, but only what their drafters meant them to mean…) Ditto for Hume.

LW’s other point, that voodoo is not to be taken literally but metaphorically: What the Dickens is that supposed to mean? Apart from the irrelevant cultural point that religion can inspire or even be art (Psalms, Bach, Blake, Boticelli) (so what? art is not about truth value but aesthetic value), what literal point is being made in pointing out this truism? Far more often voodoo is or inspires atrocities and abominations — today’s latest happening to be tit-for-tat shrine bombings!

As to the tautological status of saying that human mentation is biologically based even in its degrees of freedom: what alternative does LW have in mind? Original sin? Divine inspiration? Free Will? To say that all human doings originate from and are constrained by biology is to say no more nor less than that all human doings and sayings are constrained by cause/effect and the law of the excluded middle! Unless, of course, some of the Holy Writ to the contrary is (literally) true after all. In which case I suppose not just Biology, but Science and Logic are all up for grabs…

On LW on Philosophy — the less said, the better!

Publish or Perish

As Science is mere structured common sense,
her means but trial-and-error made intense,
the only virtue setting her apart,
and raising her above (some think) mere Art,
    Is her convergence ever on consensus:
    collective, self-corrective her defenses.
A flagellant, she boldly does defy
Reality her schemes to falsify.

And yet this noble jousting were in vain,
and all this pain would yield no grain of gain
    if Science were content, a shrinking violet,
    her works from all the world e‘er to keep private.
    Instead, performance public and artistic,
    restraining all propensities autistic,
perhaps less out of error-making dread,
than banal need to earn her daily bread.

For showbiz being what it is today,
work’s not enough, you’ve got to make it pay.
    What ratings, sweeps and polls count for our actors,
    no less than our elected benefactors,
    for Science the commensurate equation
    is not just publication but citation.
The more your work is accessed, read and used,
the higher then is reckoned its just dues.
    Sounds crass, but there may be some consolation,
    where there’s still some residual motivation
to make a difference, not just make a fee:
the World Wide Web at last can make Science free.

Stevan Harnad

U.S. Defaults to Denmark

September 11 2001

Gershwin’s gay garish Gotham
today has joined the ranks
of Gaia’s tragicopoles,
London, Dresden, Gdansk

for evermore.

An unhallowed razor,
thrust,
so savagely,

into the apple`s core.

But please,

spare us the braying
of the semioticians of symmetry.

Let them stay huddled,
paretically,
in Zeno’s corner,
ruminating,
endlessly,
on the etymology and etiology
the means/ends mission statements
of “horror,” and “counterhorror,”
lateral, collateral, and full frontal,
the feudal bloodline
of our selfish genes,
even unto the Big Bang,

while we chew instead
on whether high-tech sociopathy
and low-tech superstition
were indeed always slated
to win the day,
eventually,
in life’s no-sin, no-sum
game
of Gaussian roulette.

Coda: Homage to William of Ockham
(Or, The Hazards of Passive Exposure To Involuntary Co-Martyrdom)
(Or, Trumping Pascal’s Wager)

our forebears had it right
the fewer gods the better
monody just undershot
the optimum by
one

2006-01-26 Compassion and Complacency, Sympathy and Sociopathy

Could anyone, whether Bishop of Oxford or next of kin, be so self-righteous as to condone condemning someone hopelessly ill to having to struggle to end her misery with pills and a plastic bag and then, failing that, to having to drag her weary bones to Zurich to free herself at last from a wretched fate that’s no one’s to endure or not to endure but her own? Does Reverend Harries truly hold life “precious”? Who can wish for “one of the people I love most in the world” anything but the release she seeks from the pain she can no longer bear?

Providence’s Provenance

Anon: “being religious is probably an ineradicable fact about the human species (one of our apparently characteristic behaviors like music, language, genocide and so on) — not all of us have the tendency but most do, apparently.”

Scott Atran, would agree, but the question is, what is the trait? “Religiosity”? Isn’t that just one symptom of an adaptive tendency toward other-mind-reading, overstretched to animism? plus everybody’s mind/body problem? plus the fact that everyone had omnipotent, omniscient and omnipresent god-parents once? and that no one experiences either mortality or eternity? and the rest is just rampant rumor and hearsay (which serves us well where it matters, and otherwise is just a bit of nonfunctional overflow)?

“It is not just a cultural artifact, in other words. I keep pushing this idea but so far get mostly blank stares from people. Glad to see a heavy hitter like Dennett (who looks simply marvelous in the photograph, btw) thinks so too.”

But the devil’s in the details. Earthly totemisms and cults and creeds themselves are not in the genes, just the animism and reliance on (satisfieciently [sic] reliable) hearsay is. You can build both veridicality and voodoo on that self-same foundation: there’s at least as much nonreligious hokum too, flowing from the same fountain.

“But reading the interview and looking at the questions focused another, possibly deeper trait: people for whom it makes perfectly good sense to say that pleasantness (hopefulness) is a better reason than truth to believe in something, and those who think that the only reason to believe something is whether it is true.”

It’s the difference between knowledge and wishful thinking. Not restricted to religion. Smokers, for example, have the syndrome in full bloom; so did Dr. Hwang and his faithful crew; and people who are going postal have it in spades…

“There are a lot of people who not only believe stuff because it is comforting or hopeful, etc. (which of course all of us do until we look critically at ourselves), but who know they do, and see no problem with it. What do you think?”

I think most people think extremely uncritically and unrigorously: “Do I contradict myself? Well then I contradict myself.” The reason it doesn’t matter that much is because most of our believings and thinkings and doings are simply inconsequential. Nothing hangs on them one way or the other. We just need to be rational enough to meet our daily bread needs, and not be led into conflagration (more than once)…

Stevan Harnad

L’anosagnosie envers la mortalitĂ©

Nous n’avons pas de catĂ©gorie expĂ©rientielle dĂ©sservant le dĂ©cĂšs de quelqu’un. On a l’absence, la distance, mais pas la mort. On se rĂ©signe consciemment au fait qu’on ne verra plus jamais la personne [le « jamais » c’est dĂ©jĂ  flou ], et qu’elle n’existe plus, mais on n’a aucun ressenti innĂ© pour cette catĂ©gorie, juste le regret, ce qui se dĂ©rive plutĂŽt de l’absence que de la non-existence — qu’on ne comprend que chez les objets, pas chez les ĂȘtres animĂ©s. Reste seulement l’oubli. Mais jamais l’apprĂ©ciation de la mort, l’inexistence. C’est encore une fois notre cĂ©lĂšbre animisme : Une conscience, comment peut-elle ne plus ĂȘtre ? Elle n’est pas physique, matĂ©rielle. C’est pour ça qu’il y a le culte des ancĂȘtres. Et c’est ça la provenance de l’idĂ©e biscornue de l’ñme immortelle et de tous les plaisirs (croisades, inquisitions, djihads) qui en sont l’issue.