Authors Simon DeDeo
It was pretty simple to do—Apple Time Machine backups let me do it with one click.
That first tweet captures, in two pictures, how badly Apple has “lost the plot” (to quote @wylieprof). On the right is the Apple MagSafe adapter, from 2013. On the left, what I had “upgraded” to.
Thanks, Apple! I really was nostalgic for worrying about yanking my computer off the table.
Oh and I really appreciated not knowing if my computer was charging. What was great was the little whoop sound you used, so that the speaker before me could be informed I was charging my laptop.
As a dean of a major academic institution, I could not have said this. But I will now. Requiring such statements in applications for appointments and promotions is an affront to academic freedom, and diminishes the true value of diversity, equity of inclusion by trivializing it. https://t.co/NfcI5VLODi— Jeffrey Flier (@jflier) November 10, 2018
We know that elite institutions like the one Flier was in (partial) charge of rely on irrelevant status markers like private school education, whiteness, legacy, and ability to charm an old white guy at an interview.
Harvard's discriminatory policies are becoming increasingly well known, across the political spectrum (see, e.g., the recent lawsuit on discrimination against East Asian applications.)
It's refreshing to hear a senior administrator admits to personally opposing policies that attempt to remedy these basic flaws. These are flaws that harm his institution's ability to do cutting-edge research and to serve the public.
Harvard is being eclipsed by institutions that have different ideas about how to run a 21st Century institution. Stanford, for one; the UC system; the "public Ivys".
Imagine for a moment the most obscurantist, jargon-filled, po-mo article the politically correct academy might produce. Pure SJW nonsense. Got it? Chances are you're imagining something like the infamous "Feminist Glaciology" article from a few years back.https://t.co/NRaWNREBvR pic.twitter.com/qtSFBYY80S— Jeffrey Sachs (@JeffreyASachs) October 13, 2018
The article is, at heart, deeply weird, even essentialist. Here, for example, is the claim that proposing climate engineering is a "man" thing. Also a "man" thing: attempting to get distance from a topic, approaching it in a disinterested fashion.
Also a "man" thing—physical courage. (I guess, not quite: physical courage "co-constitutes" masculinist glaciology along with nationalism and colonialism.)
There's criticism of a New York Times article that talks about glaciology adventures, which makes a similar point.
At the heart of this chunk is the claim that glaciology excludes women because of a narrative of scientific objectivity and physical adventure. This is a strong claim! It's not enough to say, hey, sure, sounds good. Is it true?
This is the first deletion, back in 2014. A bit hard to read between the lines, but the basic story that an admin had Stickland's page "speedy deleted"—i.e., deleted without debate. The method was something called Copyright Jujitsu.
In particular, the admin had the page deleted not because of notability, but because it included a photograph of Strickland that had ambiguous copyright status. This is a method that people developed to get rid of content they didn't want, but also didn't want to debate.
"Copyright Jujitsu" because it is usually used against spam from companies; a PR officer uploads promotional material to Wikipedia. Instead of debating whether it's neutral, the admin can say "we'd love to have it, but the material appears to violate your company's copyright".
Usually the PR office and the IP office are separate in a company, and the idea of releasing promotional material under public domain is such a legal nightmare that the PR person goes away.
Put another way, the editors who built the dominant nodes in this network...
...have little overlap with the ones who made this much more recent managerial flowchart.
Internet time runs at hundred-fold speed—the difference between the people who painted what's in the Uffizi, and the people in charge of keeping those paintings from deteriorating. Very different tasks, and (one presumes) very personalities as well. @PaulSkallas?
One thing that’s always struck me is how *late* probability theory came in intellectual history. We had integral calculus before we had probability. And probability is insanely simple, mathematically!
I’m tempted to say that probability theory is not, in fact, Lindy. Frequentist probability is (for all the usual reasons) best understood as a heuristic. Bayesian interpretations, by contrast, take the remarkable step of tying it to mental states.
You have to work very hard to convince yourself that beliefs really are “degrees of belief in sets of events” (or whatever). It’s not natural—and I won’t rehearse the whole story about rational choice and decision theory...
So with those critiques in the back of my mind, when I read David Wallace’s decision-theoretic account of the Born Rule I was rather primed to say, hey, so what? Meaning...
Some thoughts worked out in a letter to a friend, which is the kind of thing you do when off Twitter for a glorious week. (🧵)
“Chance is ignorance”—the Bayesian story; all probabilities represent states of mind, not states of the world. One *could* put (some) chances “in the world”, but let’s take Occam’s Razor seriously...
That the probability of a fair coin coming up heads is 50% simply means that marginalizing (tracing, as the physicists say) over the hidden facts leaves you, nearly, maximally ignorant of the outcome.
Quantum uncertainty (access below!) poses an apparent challenge to this story. There seems to be nothing to be ignorant about when it comes to (say) electron spin—there is nothing “inside” the
The electron is a simple object, in other words. So where does the uncertainty come from? One could follow David Wallace’s wonderful interpretation in terms of chaotic dynamics and decoherence, but let’s see if we can take another route...
In this case, it's a theory about compensation: the worse one's luck is, the more likely it is to see a reversal. On the surface, it's irrational. The more bad luck you have, the more you accumulate evidence that the system is rigged.
But there's also an anthropic component. If the luck is bad enough, it starts to become inconsistent with your survival. You've accumulated evidence for correlations in the environment, but these correlations (may be) inconsistent with (people like you) being in this environment.
An example. You're in a city where everyone takes public transport. You encounter a string of bad delays. It's reasonable to conclude they'll end—otherwise people wouldn't take public transport. It's unlikely that you happened to show up right when the network collapses.
Of course, that's a bad heuristic in a casino, which relies on a constant influx of losers. But in other environments, particularly with persistent populations and no evidence for sudden changes in the underlying laws, it makes sense.