Inflationary theory itself is a twist on the conventional Big Bang theory. The shortcoming that inflation is intended to fill in is the basic fact that although the Big Bang theory is called the Big Bang theory it is, in fact, not really a theory of a bang at all; it never was.
Think about it this way: previously we thought that our universe was like a spherical balloon. In the new picture, it's like a balloon producing balloons, producing balloons. This is a big fractal. The Greeks were thinking about our universe as an ideal sphere, because this was the best image they had at their disposal. The 20th century idea is a fractal, the beauty of a fractal. Now, you have these fractals. We ask, how many different types of these elements of fractals are there, which are irreducible to each other? And the number will be exponentially large, and in the simplest models it is about 10 to the degree 10, to the degree 10, to the degree 7. It actually may be much more than that, even though nobody can see all of these universes at once.
KEVIN KELLY is Senior Maverick at Wired magazine. He helped launch Wired in 1993, and served as its Executive Editor until January 1999. He is currently editor and publisher of the popular Cool Tools, True Film, and Street Use websites. His most recent books are Cool Tools, and What Technology Wants.
by John Brockman
A few weeks ago David Carr profiled Kevin Kelly on page 1 of the New York Times Business section. He wrote that Kelly's pronouncements were "often both grandiose and correct." That’s a pretty good summary of Kevin Kelly's style and his prescience.
For the thirty years I've known him, Kelly has been making bold declarations about the world we are crafting with new technologies. He first began to attract notice when he helped found Wired as the first executive editor. "The culture of technology, he notes, "was the prime beat of Wired. When we started the magazine 20 years ago, we had no intentions to write about hardware—bits and bauds. We wrote about the consequences of new inventions and the meaning of new stuff in our lives. At first, few believed us, and dismissed my claim that technology would become the central driver of our culture. Now everyone sees this centrality, but some are worried this means the end of civilization."
The biggest change in our lives is the rate of change and it's interesting to note that this week marks the 10th anniversary of the 2004 founding of Facebook. (Twiiter, founded in 2006, was still 2 years away). If you were to get your news electronically at that time, most likely is was on a Blackberry pager. Nobody was talking about "sharing".
Kelly's is well aware that his complete embrace of what he calls "The Technium", is a lightning rod for criticism. But, he points out that "we are still at the beginning of the beginning. We have just started to make a technological society. The technological changes in the next 20 years will dwarf those of the last 20 years. It will almost be like nothing at all has happened yet."
In the meantime Kelly is doing what he's been up to for decades, acting as a sensing and ruddering mechanism for the rest of us, finding his way through this new landscape.
Imagine the following scenario: You have two different tribes, your collectivist tribe over here—where everything's in common, and your individualist tribe over there. Imagine these tribes not only have different ways of cooperating, but they rally around different gods, different leaders, different holy texts that tell them how they should live—that you're not allowed to sing on Wednesdays in this group, and in this group over here, women are allowed to be herders, but in this group over there, they're not; different ways of life; different ways of organizing society. Imagine these societies existing separately, separated by a forest that burns down. The rains come, and then suddenly you have a nice lovely pasture, and both tribes move in.
Now the question is: How are they going to do this? We have different tribes that are cooperative in different ways. Are they going to be individualistic? Are they going to be collectivists? Are they going to pray to this god? Are they going to pray to that god? Are they going to be allowed to have assault weapons or not allowed to have assault weapons? That's the fundamental problem of the modern world—that basic morality solves the tragedy of the commons, but it doesn't solve what I call the "tragedy of common sense morality." Each moral tribe has its own sense of what's right or wrong—a sense of how people ought to get along with each other and treat each other—but the common senses of the different tribes are different. That's the fundamental and moral problem.
JOSHUA D. GREENE is the John and Ruth Hazel Associate Professor of the Social Sciences and the director of the Moral Cognition Laboratory in the Department of Psychology, Harvard University. He studies the psychology and neuroscience of morality, focusing on the interplay between emotion and reasoning in moral decision-making. His broader interests cluster around the intersection of philosophy, psychology, and neuroscience. He is the author of Moral Tribes: Emotion, Reason, and the Gap Between Us and Them.
I think beyond me, beyond our individual silos, to achieve prosperity and development in a place like Sierra Leone does not involve giving free devices to victims, which leads to low self-efficacy and dependence on external actors; we need to make new minds. That involves giving young people the platform to innovate, to learn from making, and to learn, and to solve very tangible problems within their communities.
DAVID MOININA SENGEH is a doctoral student at the MIT Media Lab, and a researcher in the Lab’s Biomechatronics group.
Questions from Sci Foo 2013