What I want to do today is raise one cheer for falsification, maybe two cheers for falsification. Maybe it’s not philosophical falsificationism I’m calling for, but maybe something more like methodological falsificationism. It has an important role to play in theory development that maybe we have turned our backs on in some areas of this racket we’re in, particularly the part of it that I do—Ev Psych—more than we should have.
MICHAEL MCCULLOUGH is Director, Evolution and Human Behavior Laboratory, Professor of Psychology, Cooper Fellow, University of Miami; Author, Beyond Revenge. Michael McCullough's Edge Bio page
What can we tell from the face? There're mixed data, but some show a pretty strong coherence between what is felt and what’s expressed on the face. Happiness, sadness, disgust, contempt, fear, anger, all have prototypic or characteristic facial expressions. In addition to that, you can tell whether two emotions are blended together. You can tell the difference between surprise and happiness, and surprise and anger, or surprise and sadness. You can also tell the strength of an emotion. There seems to be a relationship between the strength of the emotion and the strength of the contraction of the associated facial muscles.
LAWRENCE IAN REED is a Visiting Assistant Professor of Psychology, Skidmore College. Lawrence Ian Reed's Edge Bio page
There are often future consequences for your current behavior. You can't just do whatever you want because if you are selfish now, it'll come back to bite you. In order for any of that to work, though, it relies on people caring about you being cooperative. There has to be a norm of cooperation. The important question then, in terms of trying to understand how we get people to cooperate and how we increase social welfare, is this: Where do these norms come from and how can they be changed? And since I spend all my time thinking about how to maximize social welfare, it also makes me stop and ask, "To what extent is the way that I am acting consistent with trying to maximize social welfare?"
DAVID RAND is Assistant Professor of Psychology, Economics, and Management at Yale University, and Director of Yale University’s Human Cooperation Laboratory. David Rand's Edge Bio page
Imagine we could develop a precise drug that amplifies people's aversion to harming others; on this drug you won't hurt a fly, everyone taking it becomes like Buddhist monks. Who should take this drug? Only convicted criminals—people who have committed violent crimes? Should we put it in the water supply? These are normative questions. These are questions about what should be done. I feel grossly unprepared to answer these questions with the training that I have, but these are important conversations to have between disciplines. Psychologists and neuroscientists need to be talking to philosophers about this. These are conversations that we need to have because we don't want to get to the point where we have the technology but haven't had this conversation, because then terrible things could happen.
MOLLY CROCKETT is Associate Professor, Department of Experimental Psychology, University of Oxford; Wellcome Trust Postdoctoral Fellow, Wellcome Trust Centre for Neuroimaging. Molly Crockett's Edge Bio Page
The idea that computers are people has a long and storied history. It goes back to the very origins of computers, and even from before. There's always been a question about whether a program is something alive or not since it intrinsically has some kind of autonomy at the very least, or it wouldn't be a program. There has been a domineering subculture—that's been the most wealthy, prolific, and influential subculture in the technical world—that for a long time has not only promoted the idea that there's an equivalence between algorithms and life, and certain algorithms and people, but a historical determinism that we're inevitably making computers that will be smarter and better than us and will take over from us. ...That mythology, in turn, has spurred a reactionary, perpetual spasm from people who are horrified by what they hear. You'll have a figure say, "The computers will take over the Earth, but that's a good thing, because people had their chance and now we should give it to the machines." Then you'll have other people say, "Oh, that's horrible, we must stop these computers." Most recently, some of the most beloved and respected figures in the tech and science world, including Stephen Hawking and Elon Musk, have taken that position of: "Oh my God, these things are an existential threat. They must be stopped."
In the history of organized religion, it's often been the case that people have been disempowered precisely to serve what was perceived to be the needs of some deity or another, where in fact what they were doing was supporting an elite class that was the priesthood for that deity. ... That looks an awful lot like the new digital economy to me, where you have (natural language) translators and everybody else who contributes to the corpora that allows the data schemes to operate, contributing to the fortunes of whoever runs the computers. You're saying, "Well, but they're helping the AI, it's not us, they're helping the AI." It reminds me of somebody saying, "Oh, build these pyramids, it's in the service of this deity," and, on the ground, it's in the service of an elite. It's an economic effect of the new idea. The new religious idea of AI is a lot like the economic effect of the old idea, religion.
JARON LANIER is a Computer Scientist; Musician; Author of Who Owns the Future?
There is a new fundamental theory of physics that’s called constructor theory, and was proposed by David Deutsch who pioneered the theory of the universe of quantum computer. David and I are working this theory together. The fundamental idea in this theory is that we formulate all laws of physics in terms of what tasks are possible, what are impossible, and why. In this theory we have an exact physical characterization of an object that has those properties, and we call that knowledge. Note that knowledge here means knowledge without knowing the subject, as in the theory of knowledge of the philosopher, Karl Popper.
We’ve just come to the conclusion that the fact that extinction is possible means that knowledge can be instantiated in our physical world. In fact, extinction is the very process by which that knowledge is disabled in its ability to remain instantiated in physical systems because there are problems that it cannot solve. With any luck that bit of knowledge can be replaced with a better one.
What I wanted to talk about is somewhat of a parallel of that in human populations. If you were to go to a textbook on human biology from the time of Darwin or a bit later, you would certainly get an image that looked a bit like this. This is an image of the so-called races of humankind—racial types, as they called them. I’m not going to go into the question of whether there are real races of humankind because there aren’t. It’s interesting to note that until quite recently people assumed, and scientists assumed too, that the human species was divided into distinct groups that were biologically different from each other and had been isolated from each other for a long, long time.
Well, to some extent that was true. Until quite recently, human populations were isolated from each other. That’s changing quite quickly. ...
"EDGIES ON EXTINCTION": 10 Minute talks by Helena Cronin, Jennifer Jacquet, Steve Jones, and Chiara Marletto, and an EDGE discussion joined by Molly Crockett, Hans Ulrich Obrist, and John Brockman.
HANS ULRICH OBRIST: When we spoke with John Brockman about the Extinction Marathon he suggested, as a second part—as I mentioned in previous marathons we got the Edge community to realize maps and different formulas, and John thought today it would be wonderful to do a panel with UK based scientists who are part of the Edge community. We are extremely delighted that we now will have four presentations by Helena Cronin, by Chiara Marletto, by Jennifer Jacquet, and by Steve Jones. We welcome Steve Jones back to the Serpentine because he was part of the 2007 Experiment Marathon with Olafur Eliasson. The entire panel will be introduced by Molly Crockett. Molly is an associate professor for experimental psychology and fellow of Jesus college at the University of Oxford. She holds a Ph.D. in experimental psychology from Cambridge and a B.S. in neuroscience from UCLA. Dr. Crockett studies the neuroscience and psychology of altruism, of morality, and self-control. Her work has been published in many top academic journals including Science, PNAS, and also Neuron. Molly Crockett will now introduce Helena, Chiara, Jennifer, and Steve. We then, together with Molly and all the speakers and John, give a panel after that.
I dream about the sea cow or imagine what they would be like to see in the wild, but the case of the Pinta Island giant tortoise was a particularly strange feeling for me personally because I had spent many afternoons in the Galapagos Islands when I was a volunteer with the Sea Shepherd Conservation Society in Lonesome George’s den with him. If any of you visited the Galapagos, you know that you can even feed the giant tortoises that are in the Charles Darwin Research Station. This is Lonesome George here.
He lived to a ripe old age but failed, as they pointed out many times, to reproduce. Just recently, in 2012, he died, and with him the last of his species. He was couriered to the American Museum of Natural History and taxidermied there. A couple weeks ago his body was unveiled. This was the unveiling that I attended, and at this exact moment in time I can say that I was feeling a little like I am now: nervous and kind of nauseous, while everyone else seemed calm. I wasn’t prepared to see Lonesome George. Here he is taxidermied, looking out over Central Park, which was strange as well. At that moment realized that I knew the last individual of this species to go extinct. That presents this strange predicament for us to be in in the 21st century—this idea of conspicuous extinction.
... A strange thing happened on the way to a better world in pursuit of an admirable quest, that is, a world free of sex discrimination where you’re judged on your own qualities and not your sex. Truth and falsity went topsy-turvy. The truth—the silence of sex differences—became dangerous, unmentionable, and in its place the conventional wisdom, which is a ragbag of ideas that have long been extinct but are kept ghoulishly alive by popularity, became the entrenched orthodoxy influencing public thinking, agendas and policy-making, and completely crowding out science and sense.
My aim is to show you why the current orthodoxy should be abandoned and why, if you really care about a fairer world, the science does matter. It matters profoundly. I’m going to take two examples, both about the professions, because they very well epitomize the orthodox litany: how society systematically discriminates against women, and how at work they are victims of pervasive sexism.