Rethinking Invention

April 13, 2018

Thanks to Alissa Simon, HMU Tutor, for today’s post.

“The difference between the present and the past is that the conscious present is an awareness of the past in a way and to an extent which the past’s awareness of itself cannot show.” - T. S. Eliot

I used to work for a professor who would say: “Without the toaster, we’d have no computers!” Each invention brings about a whole new world of possibilities. The toaster may not resemble the computer, but they are stages on a continuum once seen at a distance. Of course, that is not apparent in the beginning of any invention, only hindsight provides that kind of perspective.

The first toaster came about in the early 1900s and even it did not resemble the toasters of today. The first toaster browned one side of bread at a time, requiring the user to flip the toast halfway through. And wouldn’t you know the invention that immediately followed the toaster? Presliced bread. In other words, the new product created space for another new product. This is not surprising, and in fact, seems to be an unwritten rule of invention. It is anyone’s guess which products will survive (like presliced bread) and which will fade.

Listening to Mark Zuckerberg’s Senate testimony got me thinking about invention in general. Zuckerberg has repeated that he did not know exactly what he was creating Facebook. I think that can be said of all invention. And if the inventor does not fully understand the capabilities and repercussions of their creation, imagine the public. We are left wandering behind in a variety of states of interest, desire, greed, paranoia and ignorance. Listening to the questions I had two thoughts. First: clearly there is a difficulty in framing the right questions, particularly about something so foreign to our own experience and training. And two: humans really do not understand these new technologies.

It is likely that all teenagers function on nothing less than three social media platforms a day. Maybe more. They may not be able to imagine a day when these platforms did not exist. But I think it is worth our time to offer some perspective on technology. For this, I thought it best to offer a very visual demonstration of invention, namely, the airplane. In 1903, the Wright brothers successfully flew the Flyer. It was not their first attempt at a plane, but it finally proved that humans could fly. Furthermore, they “discovered the first principles of human flight”. And of course, flight experimentation did not stop there. Nineteen years after the Flyer, Italian designer Caproni built the Ca 60, a prototype of a flying boat, intended for transatlantic travel. To look at it now, in retrospect, it looks like a science project (because, of course, it was). On its second flight, the Ca 60 crashed into the water and broke apart. Airplanes nowadays are sleeker, constructed from entirely different materials and a whole lot more sophisticated, but the builders learned a lot from these early experiments.

Caproni's Ca 60 experimental flying boat on Lake Maggiore, 1921. Photo via Wikimedia Commons.

Caproni's Ca 60 experimental flying boat on Lake Maggiore, 1921. Photo via Wikimedia Commons.

That there were nineteen years between the first flight and the first pursuit of transatlantic flight is important, however, because it is also roughly equivalent to the length of time in which we have had social media. (The first blogs were generated in 1999, and took off by 2004. The intent of my blog today, however, is not to define social media, which will have to wait for another day). Blogs arrived in early 2000 and became heavy traffickers by 2010. Other sites naturally filtered in to fill niche markets. Sites like Photobucket and Flickr, Tumblr and Youtube generated a new way to use, share and create our own content. (During this time, Zuckerberg founded Facebook in 2004.) As social media sites visibly changed and grew with their markets, they also changed on the back end. Data-mining and information-gathering changed too. I think it is important to remember how revolutionary the internet was (and is!). Whereas with the Flyer and Ca 60 one could see the differences and reasons for construction, social media markets are much more subtle.

It seems to me that social media is less social and more media than we originally imagined. What is hidden may be more important than what is received. The way that we code documents, tag them, like them, share them, all create invisible data which now hangs onto the content in question, but also hangs onto the users. Ironically, this data is parsed and stored in a variety of middleman’s hands, on sites like Facebook and Twitter. In complete contrast to the airplane, the internet has masked invention in such a subtle way that the user is unaware of our own participation in invention.

When humans did achieve the first transatlantic flight, they had few navigational systems, and no bathrooms or heaters. Imagine Amelia Earhart or Charles Lindbergh, who were embraced for their spirit of adventure and bold daring. The first airplanes carried one person or a few people at their own cost and risk of their own life. Today, we use the internet more often than we use transportation and yet we understand it less. Its implications are creating profound effects upon our lives and yet we still cannot see the wheels or wings. How do we make transparent that which cannot be seen? How do we create a spirit of cooperation, much like the Wright brothers or Charles Lindbergh?

I am simply wondering if, as concepts become murkier and more nuanced, how do we educate a global population which is heavily dependent upon such technologies? The Ca 60’s first flight was short and its second, disastrous. Can we risk that of our websites and internet services? Yet, one idea often inspires the next. We are fortunate to have inventors willing to test their ideas, but what happens when the inventions risk issues of identity and truth? I ask this because I believe that future inventions will continue to be hidden from sight and we should find ways for dealing with such subtlety.

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Why I Read The Great Books

January 5, 2018

Thanks to HMU student, Dave Seng, for today’s post.

"So, let great authors have their due, as time, which is the author of authors, be not deprived of his due, which is further and further to discover truth." – Francis Bacon, Advancement of Learning

I began my educational journey as a liberal arts student in the late 1990s, about the time when postmodern critical theory was winding down and scholars were trying to figure out whom won the battles of the “canon” and whom lost the “theory wars.” I remember it well. Leaving this intellectual climate behind, I decided to investigate the nature of the so-called “canon” and the Great Books associated with it, to determine for myself where such a curriculum is useful and why it is considered controversial. (I realize that many Great Books programs exist and not all adhere to the same list, so when I use the term Great Books, I am referring to the collection edited and published by the Encyclopedia Britannica.) With this background in mind, I intentionally reflect on my journey through critical theory as an undergraduate to exploring what I have discovered about the Great Books as a university professor.

When I consider my formative undergraduate years at a private liberal arts college, steeped in postmodern rhetoric, I discover an amazing thing about the Great Books. Those involved in the theory wars, or those bent on advocating their particular critical position often held to schools of thought founded by the Great Authors of the Western intellectual tradition. Those most critical of the Great Books claim that the canon is intolerant, exclusive, and written by “dead white males.” Interestingly, these same theorists usually uphold schools of thought founded by Hegel (historicism), Nietzsche (perspectivism), Kierkegaard (existential subjectivism), Marx (Marxism), or Freud (analytic egoism)—Great Authors, all. Try as one might, it is not an easy thing to discard the inherent value of the Great Books. The reason for this is simple. One must accept the foundational truth claims of the Western intellectual tradition in order to criticize it. Furthermore, the Great Books speak to timeless concerns of human importance that transcend the “isms” and academic fashions of the day. Rather, they seek to enlighten us as to what it means to be rational and thoughtful individuals in the pursuit of truth. These significant insights have helped me make some important applications in my own teaching career.

First, however, we see that foundational and essential truths about reality and logic cannot be denied. Even the most committed existentialist or postmodernist accepts the law of non-contradiction when asserting the subjectivity of truth or that all reality is historically and culturally determined. Important values such as rationalism, liberalism, and constitutional government with a strong emphasis on individual freedom, provides the cultural foundation from which postmodernism is built. These ideas began with the Greeks and are still with us today. Have you asked yourself, “what is the nature of justice”? So did Plato, Aristotle, and Thucydides—they and others in the Great Books investigate this very question deeply and significantly. In a sense, postmodernism, itself, is part of what is known as the “Great Conversation.”

The Great Conversation, a term coined by Robert Hutchins and explicated by Mortimer Adler, recognizes inquiry, discussion, informed rational debate, pursuit of truth, and free exchange of ideas. As enduring values, this conversation began with Plato, Herodotus, and Aristotle, and continues today. Postmodern critical theory owes its very existence to the Western tradition because inquiry and informed debate are foundational values. Questioning a canon is a tradition unto itself, and is also found in the Great Conversation. The Great Conversation is simply the discussion that began with the Greeks and continues today through philosophers, historians, poets, and scientists who seek to help us understand what it means to exist as finite human beings in the pursuit of truth and the nature of reality. These ultimate concerns are still thoughtfully, rationally, and critically examined by many in our own time.

Plato’s Socrates often confronts skeptics regarding truth and the nature of reality. Hume, Hobbes, and Descartes, just to name a few, often criticized the scholastic tradition that preceded them. In this sense, postmodernism is just emphasizing one side of the Great Conversation (although one of postmodernism’s discontinuities is that very few in the Western intellectual tradition gave up on the idea of truth). There are very few genuinely new ideas in contemporary culture, and when I read the Great Books, I am often reminded that not only are there rarely new ideas, I further discover that these Great Authors can provide a framework and way of thinking about current ideas in ways that can be beneficial.

In addition, since critical theory itself is influenced by Hegel, Marx, Kierkegaard, Freud, and even Heidegger, postmodernism ironically demonstrates the enduring values of the Western tradition. While postmodern critical theory has lost its standing in the pantheon of academic fads (many just accept postmodern premises as true and move on), it is important to maintain the critical spirit of inquiry that the Great Books teach us. We must ask ourselves, “what if Descartes, Marx, or Freud were wrong”? And what insights could we gain from such discussion and investigation? One thing I have learned from teaching college students is that they are more than willing to challenge what they think is received authority. Something magical happens when one learns how to rationally, logically, and critically engage Great Ideas and discover enduring truths.

Another thing I learned while reading the Great Books is that every curriculum and field of study holds to a particular canon. One claim against the Great Books is that it is elitist and selective. In truth, however, all fields of human thought have a set of selected, received texts. Consider any course at any university, anywhere. At the class level, every professor identifies a selected book list from which his or her students will learn. Let us take an example from outside the humanities. In computer science, one could hardly be considered competent or knowledgeable in the field without knowing about Ada Lovelace, Alan Turing, Konrad Zuse, or Grace Hopper. Of course, others can and should be named, but the point is that it is not elitist to draw on the most foundational thinkers in any field. The Great Conversation is simply the development and transmission of the Western heritage's core values and knowledge - even if the foundational knowledge is sometimes tacit as Hayek, Popper, and Polanyi are apt to remind us. Every field by its very nature has to be selective.

Moving beyond critical theory, I discovered that the Great Books speak profoundly even in fields in which they may not be apparent. When I became a professor at a large research university, I began to see how my Great Books training served as a deep well from which I could draw, even though I do not teach courses immediately associated with the liberal arts. Upon a deeper examination, however, the economics of information course which I teach relates to ideas of Marx, Smith, Montesquieu, Tocqueville, Keynes, and Weber, and involves timeless truths regarding the nature of wealth, government, and democracy. While it must be admitted that our own culture and technology have changed dramatically since these authors wrote, the enduring truths of which they speak - social cooperation, voluntary exchange, and the nature of supply and demand - persist and remain extremely relevant today. The principles of how value is determined in economics are true whether one is discussing the nature of free markets, digital information goods, or Bitcoin. In my Open Source Culture and History of Hacking class, we not only examine the foundational figures of the field, but explore timeless questions about the nature of reason, rationality, and consciousness as we explore what it means to be rational, intentional beings in an age of artificial intelligence (AI). Aristotle, Plotinus, Aquinas, and Descartes still have important things to say about the nature of rational beings that directly relate to AI research issues today. And many of the Great Books have insightful things to say about the effects of technology on society. In all honesty, I have never had a student complain about one of these great authors; in most cases they are fascinated and excited that they can apply the information they have learned in a general education or philosophy course to what they are learning in one of my classes. Far from being irrelevant, these great texts have wonderful things to say about the nature of our lives in the Twenty-First Century. Even today, the Great Books provoke interesting and challenging ideas.

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The Pins of Pinterest

August 18, 2017

Thanks to Alissa Simon, HMU Tutor, for today's post.

Recently, I was looking for some graphic that would help explain a few points about ancient Rome. My initial Google search sent me to mostly Pinterest sites. I thought that was interesting since I seldom use Pinterest. I did a little bit more digging and found some things that I wanted (both on and off Pinterest). But as I completed this process, I began to wonder about our reliance upon sites like Pinterest. It functions as an amalgam of posts, displayed as a stream of scrollable ideas which may fit your particular topic. It relies on pins, tags and keywords. As I navigated through the wide variety of pins, I wondered as to whether it was the best use of my time. So, today's blog is a result of my interest in Pinterest.

First off, the name is catchy, clever and witty. It combines function with interest. In other words, it is an online bulletin board that lets you pin only what you are currently interested in. You can create separate boards for each category of interest personal to you. The name relies on one of the oldest uses of “pin” - a small device used for fastening things. These boards enable you to follow other people, though, and have multiple topics all online (replacing that messy corkboard in the kitchen). So, now, your bulletin board of interests can be shared with friends, family or strangers. (It does allow you to create a personalized and private board just for you if you do not want to share everything.)

Pinterest supplies ideas that fill a specific need. They have recipes, lesson plans, craft projects, home decorating tips, how-tos and DIYs. This makes me wonder whether or not we are constantly replicating each other and if this replication is a problem? If we think of the way that the human imagination functions, I see that Pinterest can be both beneficial and harmful. For example, Pinterest is full of art projects and ideas. One can learn about a particular art form or medium simply by copying another's projects and in fact it is a good way to begin. Creative minds will be able to find creative ideas and expand upon them in any medium, I believe. To truly own the idea, however, one must not stop there. Copying allows only for skills and technique, but not necessarily creative thought. So, while the people on Pinterest supply ideas, the user must still transform that idea into a personal creative piece. In other words, Pinterest generates ideas, which is wonderful, but one must also generate ideas in order to advance.

The second issue that I find with Pinterest is misinformation. Of course, this problem is not reserved to Pinterest. Misinformation can be found all over the internet and is something that I mentioned in my article on blogs too. In the case of Pinterest, however, many teaching aides appear helpful, but I did find some with errors. Therefore, as with all information, it is best to do your own homework instead of simply relying on the first lesson that you find. Having said that, however, there is no need to reinvent the wheel. Those who have done the research and posted thoughtful lesson plans or worksheets offer a beneficial service to educators and families everywhere. When I began teaching, other teachers presented me with a slew of handouts. I was able to copy these at will. Pinterest offers the same thing, but with much better technology, better graphics and eye-grabbing appeal, all of which resonates with the contemporary classroom.

I find that, in general, the people of Pinterest are really creative and thoughtful, especially with their own interests. The communities built upon common pins reinforces connections with a community. However, it struggles with the same issues as blogs and Facebook. For one, everything revolves around marketing. Many sites ask for money and most contain pop-up advertisements. The advertisements often align with the pinned information. For example, if you have clicked on an idea about crafts, you might see an advertisement for a craft store. In other words, each pin unwittingly leaves a trail of information about you, the user. Also, by creating online communities that revolve only around our own interests, we may be limiting ourselves in unforeseen ways. It is worth thinking about the way that we construct both an online self and an online community. Are these the same as their public counterparts?

None of the pros or cons that I have listed means much of anything by itself. I simply like to think about the technology that we rely upon everyday, how it interacts with ourselves and the various hats we wear. How does this technology affect my life in unseen ways? What do we gain by using the newest trend? What do we lose? One final factor that I have not mentioned in any of these blogs on technology is the idea of time. Is the time spent online useful? Has it increased your ability to be a better person in any way? I find that, personally, there is a line. Some information is helpful, but endless searching is fruitless and wasteful. Where is your line regarding time spent navigating social media?

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