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Posts Tagged ‘metacognition’

“TV bad”, TV says.

December 29, 2014 1 comment

When we watch “Beavis and Butthead” we mirror the characters. We sit in front of a screen and watch two young men staring at a screen. This mirroring is unique: many books feature characters reading and songs will often reference music and its power to influence. The “ars poetica” is a form of poetry specifically focused on the art of poetry writing. Meta-thinking is reflective on the act of thinking.

In some forms of this “meta-art”, the art comments on itself. A dystopian television show like the UK’S “Black Mirror” warns us of technology’s development despite being the product of a complicated network of technology devices. Film and television often feature dystopian narratives that warn us of our interactions with film and television. Such “finger wagging” warnings urge we caution further development by casting narratives that suggest the dangers of “what could be”.

Are such critiques limited to film and TV? Do books exist that warn the reader of reading? Have songs been heard that warn the user of listening to music? One struggles to find examples. Film and TV are unique in their use of the medium to criticize the medium.

The Misuse is the Feature: Cognitive Tech & Action

December 29, 2014 Leave a comment

Technology can be categorized into two distinct categories: “cognitive” and “non-cognitive”. In the “cognitive” camp I place items like Facebook and Twitter, which prompt the user to interact with its features. A user of these sites is asked to share their thoughts. One is capable of sharing every thought, desire and idea on the site and it works to encourage the user to do so. The user must choose the level of interaction and one could very easily (and many often do) over-share or over-interact with the site. One could very easily destroy a reputation by publishing every thought on Facebook. To fully interact with the site means to respond to its prompting to share fully. Every half-thought idea, emotional impulse and desire becomes fodder for its prompting and if shared material for public consumption.

In the other category, which I call “non-cognitive”, I group items like cars, cooking equipment and material we often see as tools. These items do not prompt us for their use. The microwave does not display a text encouraging you to use it and the car doesn’t honk to encourage you to travel. Among these devices is an in-built limitation that leaves the user to determine interaction. Though one can very easily do damage to a reputation with these tools (for example a car driven dangerously) the level of hazard is lower than the items in the “cognitive” tools category because the user is less influenced by the actual technology.

My suggestion is that the “cognitive” tools are dangerous because their development outpaces our psychological ability to understand the correct way to use them. One must learn to use Facebook correctly. This learning includes an increased awareness of the material suitable for public consumption and the boundaries therein. One should not share secrets or security information like passwords, bank codes, etc.. on these mediums. We learn just what to share.

Such learning though is not automatic and many do not develop these skills or choose not to use them. Commenters make rash and vile commentaries on the internet but in public maintain a calm, cool demeanor. Would these commenters act the same if viewing the video in a public theater? The user chooses the level of interaction. Wisdom comes in learning how to use the technology and gaining the skills for correct use. Many will not gain this info or will choose to disregard these skills.

This disregard for proper use is common with all technology. An ancient technology like alcohol or sugar continues to be misused despite centuries of use and consideration. One can incorrectly drive and destroy a home with the technology of fire. This challenge of learning proper use is common to all technologies. The distinction remains; however, with the “cognitive” versus “non-cognitive” technology: prompted by “cognitive” technology we are forced to develop skills in spite of its asking. This technology form doesn’t want us to filter our interactions. Perhaps the evidence of our struggles with this form are in the constant slew of comment boards and “over-sharing” where a user misuses the technology. Cognitive technology is dangerous because it battles our development of skills.

Rooted Rewards

June 16, 2014 Leave a comment

The tingling of success at having accomplish something often inspires the very act itself. We do the chore because when finished we’ll feel better. Bit the bullet; take the ride: its in the completion that the pleasure kicks in. One wonders where such sensations come from. Are these feelings baked into our minds or are we educated early in life to feel these things? When we finish a book we feel we’ve done something, we’ve accomplished a task. But have we? Perhaps the challenge is the source of our joy: in being tasked with a chore we can succeed or fail. Read the book or give up; understand or completely be confused. Do we conquer a text when we read it? Is the author’s work to challenge us and our success in having flaunted her attempt?

In childhood there are many attempts to inculcate good behavior. Often classified as “carrots” these are benefits that stem from good behavior. The candy after “being good” or provision of a favorite food after academic success. Contrasted with these are actions often classified as “sticks”- the punishments for bad behavior. No matter one’s style, both carrots and sticks are designed to influence behavior on multiple fronts. To both cease the current bad behavior and encourage better, future behavior. Is this where we can locate our sense of success? Is the satisfaction following the completion of a symptom of these programs? Rewarded with a coupon for a free pizza, the young child participates in the Pizza Hut’s Book-It program and somewhere finds the drive to read another book. Sly or just great marketing. Whose the victor in this books-for-pizza-pie gimmick? One might answer the society.

Incentives are the roots to our behavior. Often we consider these incentives obvious and clear. But what if we can’t actually trace these incentives? What if these powerful drives are so baked in or rooted in our early development that our current mind doesn’t really know them at work? Perhaps the evidence of these “buried incentives” comes in our failure to meet them. Guilt, shame and embarrassment are sour reminders or personal failings. Steal the candy bar from the store? Fail to return the library book on time or buy generic when name brand was desired? Minor crimes, of course, but ones that often inspire deeper emotional responses. Might we find the clues to our incentives buried in our failures? Maybe the most profound experiences of guilt reveal less about who we are and more about the hidden, buried drives that run our brains and soul.

Of “Nostalgic Spasms”

May 21, 2014 Leave a comment

In Taming Lust, a brief study of the prosecution of bestiality in early America, Doron S. Ben-Atar uses the phrase “nostalgic spasm” to refer to a sudden shift in social norms that looks back in light of changes. Such “spasms” come in times of social change, he suggests, and demonstrates with his book how in moments of social change an older generation can grasp its power in a last-ditch attempt to stop oncoming change. It is a process we see repeated throughout history: moments of social shift occurring but only after actions of incredible bigotry and cruelty. With each change in social perspective an old view is tossed away.

Critical to these shifts are the individuals involved in making new ideas reality. Too often we look only at the actors involved with the winning side. History is, they say, written by the victors and such limited consideration is evidence of its truth. Who creates the change? Both the actors whose new ideas become enacted and the losers whose old, out-dated ideas are discarded.

In changing our social norms we look away from old ideas. In transitioning to new ideas we discard old views and shift power from those who held these views to those with new ideas. Abstraction may lead us to only view these changes from the perspective of the idea: the women’s right to vote became enacted or civil rights were extended to African-Americans. Changes, yes, but abstract ideas that only become reality when people work (and often die) to make them reality. Human beings move ideas from abstract ideas to actual policy.

Often people claim an “evolution” of thought with new ideas. The right for same-sex couples to marry is a contemporary issue where people often cite an “evolution of perspective” in explaining their delay in drawing conclusions. President Obama is one individual who has cited such evolutions. Herein is the older generation gradually coming to terms with new ideas. For some this evolution is difficult, but for others its simply too much. For those whose perspectives cannot accommodate a change in norms the “nostalgic spasm” might seem critical. Rapid action to block a social change often occur in areas where values are deeply embedded in the community. Severe punishments for crimes typically treated less severely or the creation of new, more strict rules and punishments reveal the spasm in action. Moral panic might explain their actions, but in their works we see both reaction and change. Though their fight to keep things the same hurts many, time cannot control the change. Unfortunately our greatest social changes come with painful baggage. Before we have great change we have the panic of the powerful whose last grasp for power provides them with the ability to instill a brief, painful period of suffering. Such actions are dual symbols: the older power fading and the dawning of the new ideas to come.

 

 

Locks and Maturation

March 24, 2014 Leave a comment

One model of maturation is the lock system for boat travel. Via the system, a boat moves through a series of water chambers that allow it to move directly over land despite a lack of level surface. No longer dependent on a flowing current, the boat can move quickly by flowing through the system of locks.

slowly, the boat moves further in its journey by progressing through each channel. In each chamber the boat starts near the bottom but the rises higher and makes its way forward.

Applying this model to maturation, consider the young person working through stages of experience. A child learning to drive will begin with basic steps of adjusting mirrors and the interior of the vehicle. Gradually more advanced skills are explored and conquered so that in time the individual who begins without any experience becomes capable of moving the vehicle at an incredibly rapid rate of speed.

As the boat moves through each channel its progress is individually tied to status. Likewise the child’s development is tied to personal progress. Difficulty at a certain level means the student does not progress.

This model of maturation is helpful in understanding the ideal progress of education. Learning is inherently an individual process and any system that presumes progress disregards reality. No reason exists for a student to be considered below or above grade level.

On the boat it is the sailor who is in charge of moving the boat towards its destination. For the student this guiding force begins as the parent but gradually becomes the individual. With maturation comes both the capability and responsibility to direct one’s progress.

Narrative Nets

March 11, 2014 Leave a comment

Given unknown circumstances there is often a need to create details. Observe an individual standing by the side of the road with a sign requesting help. What are the details of this person’s story? Why are we not in this sad position, asking the anonymous public for assistance. One might wonder why its this person and not himself in this position? What actions or factors of my existence have delivered me to a place where such humiliations are avoidable?

To fill in missing details strings both from curiosity and panic. Charged with the countless questions born from these observations, one must wonder both why it exists and what protects himself from this existence. We are fearful of such calamities and seek out reasons to justify our sense of security. How close are we to such a life? Are we so secure that begging for money by the side of the road is above us? Who am I to feel its tragic? Could I handle such a deed if my children were in need?

One calming source of answers is delusion. Create the details for the person: make a back story and justify the differences. Did the person commit a crime? Is it a scam that they are playing? Creating these lies is less about the individual observed and more about us as the observer. A certain sense of safety comes from thinking their plight comes from action. If they’ve done something wrong we can feel that by acting correctly and protecting ourselves we’ll never live their life. Of course these are just lies and we cannot know what protects us from the tragedy. From what source do our privileges stem? Mere resources that can disappear by whims. Nothing is for certain and the resources from which we build a life are profoundly vulnerable. Are we merely our paycheck? Does our life come less from who we are and more from what our income does allow? Are our dreams framed in income brackets? For many the difference between luxury and destitution are but weeks without a paycheck.

Imitation Simulation: Jerseys, Cash and Who?

January 31, 2014 Leave a comment

Endorsed as an “authentic replica”, an athlete’s jersey is expensive fabric gold. Part gem of memory and portal to a hero, it is a piece of clothing defined through multiple points of meaning. “Did he wear it in the game?” If so its value is far greater. “Is it dirty, bloody or torn?” Such tarnish is not filth: one might see that blood as liquid, reddened gold.

These jerseys are replicas of those worn by professional athletes. Not simply generic, standard issue, they come with the name of the athlete labeled on the back. One is “buying the player’s jersey”. What purpose is there in wearing another person’s jersey? Does John Doe, wearing Lebron’s jersey work to imitate LeBron?  Is it support or something deeper?

Jerseys that are endorsed by the NBA or the specific team hold a certain level of credo. What’s marketed as “authentic” is a realistic imitation of those worn in the game. Maybe the fabric is similar or the graphics are exactly as the team desires. These jerseys are expensive; though, and imitation jerseys, not endorsed by either group, exist and sell for far less.

What do we make of these “imitations of imitations”? Do these fakeries work to destroy the market? If any jersey works than why buy the best? Is it to support the team? One would provide more assistance in buying the imitation jersey for much less and mailing the difference to the team.

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