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Q&A: How AI came to model the “messy” human mind
MIT Assistant Professor Benjamin Lindquist discusses his research on the incorporation of randomness and irrationality into early AI models designed to mimic human creativity.
Regional Banks Put AI Into Core Operations as Business Lending Grows
Third-quarter results from PNC, U.S. Bancorp, Truist, Fifth Third, Regions and KeyCorp show that regional banks are putting artificial intelligence into
Truist Financial Issues Pessimistic Forecast for Accel Entertainment (NYSE:ACEL) Stock Price
Truist Financial lowered their price target on shares of Accel Entertainment from $14.00 to $13.00 and set a "hold" rating on the stock in a research note on Tuesday.
Truist CEO shakes up bank's consumer, small business leadership
New Truist Financial CEO Mike Lyons revamped the Charlotte-based bank’s consumer and small business leadership and jettisoned one of the key digital initiatives of his predecessor CEO.
Truist's new CEO is reshaping the bank's consumer and small-business leadership
Former Bank of America and PNC executives will report to CEO Mike Lyons as Truist consumer banking chief Dontá Wilson departs
Truist’s Virginia regional president departs
Truist Financial’s Virginia regional president, Thomas Ransom, has left the company after five years in the role.
What Netflix's 'The Altruists' gets wrong, according to former FTX exec
"The Altruists" is an eight-episode Netflix series dramatizing the rise and fall of the cryptocurrency exchange under former CEO Sam Bankman-Fried.
Cook and Holmquist, the newest inductees into Nebraska Athletics Hall of Fame
Nebraska volleyball welcomes two new inductees into Husker Athletics Hall of Fame, previous head coach John Cook and former player Amber Holmquist. This pair has paved the way for Husker volleyball and women’s sports as a whole.
Enterprise Veteran to Mentor Oregon Consulting Group
Oregon Executive MBA alumnus Todd Grigsby, MBA ’00, has joined the University of Oregon as Professor of Practice and faculty director of the student-run Oregon Consulting Group (OCG) at the Lundquist College of Business.
Harold Crocker Attends 50th Annual Ventriloquist Convention In Kentucky
Falmouth’s Harold Crocker was among more than 600 attendees at the 50th Vent Haven International Ventriloquist Convention held in Kentucky in July.
Leading Sustainable Business's Next Chapter
The Lundquist College of Business is pleased to announce the appointment of Michael Jordan as the new director of the Center for Sustainable Business Practices.
MLB postseason turns to wild card Games 2 on Wednesday
The Dodgers could find out their National League Division Series opponent as early as Wednesday, with four more wild card games on the docket on the second day of the 2026 postseason. The Braves beat the Phillies on Tuesday at Truist Park in Atlanta thanks to a three-run home run in the eighth inning by […]
Braves Must Crush Phillies In Atlanta To End Playoff Ghosts
The Braves face the Phillies again at Truist Park. A look at the stats, the history, and why Atlanta needs to win this series at home.
Could we be about to see the end of northern English dialects? My experience – and the science
When I moved to York I thought everyone sounded like a cross between Sean Bean and Mel B. But now the north’s linguistic richness really is being flattened, says author Zahaan Bharmal
Truth and Politics in the Age of Post-Truth
Get E-International Relations delivered to your inbox, free of charge. As you sign up, consider becoming a paid subscriber, or make a donation, to support our work. Subscribe This is an excerpt from Global Politics in a Post-Truth Era. You can download the book free of charge from E-International Relations. The term post-truth is by now so ubiquitous in describing the state of politics in the Western world and even beyond that the most pressing issue of the day appears to be about making democracy work in the era of post-truth rather than questioning the normalisation of the term itself in the first place. The critical turning point appeared to have occurred in 2016 when the term was chosen by the Oxford English Dictionary as ‘The Word of the Year.’ On its website, the Dictionary notes the transformation of post-truth from ‘being a peripheral term to being a mainstay in political commentary and connects ‘the spike in frequency’ directly with the Brexit referendum in the United Kingdom and the election of Donald J. Trump in the United States – both occurring in 2016. Paired with the noun ‘politics,’ post-truth is defined as an adjective ‘relating to or denoting circumstances in which objective facts are less influential in shaping public opinion than appeals to emotion and personal belief.’ The Oxford English Dictionary traces the first use of the term to a 1992 essay in The Nation by the playwright Steve Tesich as he reflected on the 1980s Iran-Contra scandal and the 1990–91 Gulf War: We are rapidly becoming prototypes of a people that totalitarian monsters could only drool about in their dreams. All the dictators up to now have had to work hard at suppressing the truth. We, by our actions, are saying that this is no longer necessary, that we have acquired a spiritual mechanism that can denude truth of any significance. In a very fundamental way we, as a free people, have freely decided that we want to live in some post-truth world (Tesich 1992, 13; emphasis added). He then continued, The Gulf War is over but the war at home goes on. The gulf between rich and destitute widens – between those of us who live in a modern post-industrial nation and those of us who live in the Third World countries of our inner cities. The present administration’s response to this internal crisis has shifted from benign to malignant neglect. The current levels of misery and decomposition of our cities and the economic gulags of our ghettos are acceptable. Since there is only so much hope to go around, there is a freeze on hope. The have-nots have now been reclassified as never-will-haves (Tesich 1992, 13). In the context of Tesich’s essay, truth includes both facts, as in what happens, and ‘moral absolutes,’ as in the ‘self-evident truths mentioned in our Constitution’ (Tesich 1992, 14). Together, these two notions of truth entail the obligation to both act and react. The two passages cited above show that even in the early post-Cold War years, Tesich was already deeply concerned that the American people are neither prepared to act on truth nor react to truth that is disconcerting, or what he calls ‘bad news’ (Tesich 1992, 12). Accordingly, Tesich’s insight as captured by the term post-truth is not that truth is irrelevant to what we know, but rather it is irrelevant to how we act. In contrast, ‘post-truth politics,’ as defined by Oxford as a term that pitches ‘objective facts’ against ‘emotion and personal belief’ such that the latter appears to have overtaken the former in shaping ‘public opinion’ and thereby, democratic politics. When Tesich’s post-truth politics and its current usage are juxtaposed, the two are in fact not identical in terms of what truth is and how it relates to politics. Against such consideration, this chapter provides a critical survey of selected historical events and theoretical considerations for the purpose of gaining a more nuanced understanding of the relation between truth and politics. Truth and Language One notable impact of post-truth politics is that language is being overtly deployed as a political weapon not only by politicians and those in power, but among the general population. It seems that once facts are irrelevant to the validity of what is being said, language becomes the platform for an all-out political contest in which what is said is no more than an act of will expressed as an assertion of power and/or an exercise in defiance. As early as in the writings of Thucydides (460–400 BCE), the vulnerability of logos – which is the human capacity for rational discourse in tumultuous times – was already noted. Thucydides belonged to a school of Greek thought which maintained that language is conventional and that the association between name and things is a result of ‘human use and habit’ rather than ‘nature or divine dispensation’ (Connor 1984, 99). The conventional nature of language means that it is incapable of providing its users with any independent criteria for judgement. In Thucydides’ study of the Peloponnesian War (431–405 BCE), the subversion of logos as seen in the manipulation of language was introduced through his account of the civil war in Corcyra (Thucydides 1972, 236-245). The war first broke out in 427 BCE between the pro-Athenian democratic faction and the pro-Spartan oligarchic faction before it spread to the rest of the Greek world. There was a general breakdown of law and order, resulting in extreme violence and death. Language underwent changes that were reflective of the events of the time. The English philosopher Thomas Hobbes (1588–1679) translated Thucydides’ description of the situation as follows: The received value of names imposed for signification of things, was changed into arbitrary. For inconsiderate boldness, was counted true-hearted manliness: provident deliberation, a handsome fear: modesty, the cloak of cowardice: to be wise in everything, to be lazy in everything... he that had been so provident as not to need to do the one or the other, was said to be a dissolver of society, and one that stood in fear of his adversary. In brief, he that could outstrip another in the doing of an evil act, or that could persuade another thereto that never meant it, was commended (Hobbes 1839–1845, 8: 348; Thucydides 1972, 242-243). What concerned Thucydides most was that the meanings of words are no more than linguistic conventions that require logos to support them. The Corcyrean civil war was a reminder that such capacity cannot be assumed. This is why history understood as an authentic account of what happens matters. Guided by logos, the historian’s task is ‘the search after truth’, which is established through ‘the absence of the fabulous,’ including ‘the rejection of myth and unverifiable stories’ (de Jonge 2017, 2). Thus, history plays an important role in facilitating the stability of language – without which distinctions and judgements cannot be rendered communicable. Just like Thucydides, Hobbes was a nominalist who subscribed to the view that there is no inherent meaning to words. Hobbes’ state of nature, where there is no common authority, is precisely one in which distinctions cannot be made. As Hobbes put it, there is ‘no Mine and Thine distinct’ nor is there distinction between ‘the notions of Right and Wrong, Justice and Injustice’ (1968, 188; emphasis in original). This is clearly an unsustainable condition for everyone. Behind Hobbes’ famous words that life in the state of nature is ‘solitary, poor, nasty, brutish, and short’ is his uncompromising argument for the ‘Leviathan’, which is described by the late American political theorist, Sheldon Wolin (1922–2015), as the ‘sovereign definer’ (Hobbes 1968, 186; Wolin 2004, 238–243). Accordingly, the social contract is importantly a ‘linguistic contract’ that binds all parties to ‘general names agreed upon’ (Peters 1979, 125; Hobbes 1968, 111). Through Thucydides and Hobbes, we can identify a line of thinking that sees politics as a contestation over the use of language, which is based on shared conventions and norms. Thus understood, politics is not a collective quest for the true nature of our being or an epistemological exercise in pursuit of true knowledge. Rather, politics is about humans living with one another by finding a shared language to communicate with one another on matters that affect them all. Truth is in that sense contingent on what is being said as opposed to setting the standard for it. In other words, truth is the embodiment of shareability among us. While truth as such ensures the viability of a political entity, truth by no means represents a normative standard to adjudicate among contesting actors in what they say, let alone in what they do. During Thucydides’ times, ancient China was also experiencing a tumultuous time as the ruling Zhou dynasty deteriorated into the period of the Warring States (481–221 BCE). This was when the rulers of Zhou no longer presided over the territories brought under its control through conquest. Instead of professing allegiance to the Zhou royalty, the lords of these territories became kings themselves to rule over their own land. The period was one marked by endless military campaigns as each of the seven major states aimed to conquer the rest (Lewis 1999). Yet, the period was also known for its intellectual vibrancy as different thinkers challenged the restoring of order among these warring states – including offering ideas and advice to rulers on good governance. Among these thinkers was Confucius (551–479 BCE). His thought, which came to be known as Confucianism, went on to become the state ideology of China from the Han dynasty (206 BCE–222 CE) until the end of the Qing dynasty in 1911 when China became a republic. The founding text of Confucianism was the Analects, which is a collection of dialogues between Confucius and his students as recorded by them. One key concept Confucius advanced is the ‘rectification of names’. Though the term only appears in one exchange in the Analects, it is considered a major aspect of Confucius’ thought. Generations of Confucian scholars from past and present, including Western academics, have debated over its interpretation (Makeham 2003). The passage in question reads as follows: Zi Lu said: ‘The monarch of the state of Wei wants you to govern the country, what is the first thing you plan on doing?’ Confucius said: ‘First it is necessary to rectify the names.’Zi Lu said: ‘Is that really what has to be done? You are being too pedantic, aren’t you now? How will you rectify these names?’Confucius said: ‘Zhong You, you are too unrefined. A gentleman, faced with a matter that he does not understand, takes a skeptical attitude. If names are not correct, one cannot speak smoothly and reasonably, and if one cannot speak smoothly and reasonably, affairs cannot be managed successfully. If affairs cannot be managed successfully, rites and music will not be conducted. If rites and music are not conducted, punishments will not be suitable. And if punishments are not suitable, the common people will not know what to do. So, when the gentleman uses names, it is necessary to be able to speak so that people understand. If one can say it, one can definitely do it. A gentleman should not be careless with words’ (Analects 13:3 in Cao 2016, 148). This translation is offered by the contemporary philosopher Cao Feng. As Cao notes, the passage is what started the whole debate over ‘exactly what kind of names did Confucius... wish to rectify’ (Cao 2016, 148). Of the three major groups of interpretation examined by Cao, beginning with classical Confucian scholarship, one is arguably the most influential and certainly most pertinent to the issue of language and politics. This is the interpretation that was first associated with the Neo-Confucian master, Zhu Xi (1130–1200), who argued that the ‘rectification of names is simply the rectification of politics’ (Cao 2016, 149). Within this interpretive framework, rectification has the dual functions of correction and prescription by ensuring that predetermined hierarchical roles are strictly adhered to through following ‘the system of rites and propriety’ (Cao 2016, 151). In addition, the rectification of names entails ‘using names to rectify actuality’ (Cao 2016, 151). Yet Cao rejects this whole body of interpretive works by arguing that these were ideas developed later. Instead, Cao suggests the following: The original meaning of Confucius’ rectification of names may, then, be quite simple. Confucius did not mean to establish a concrete, normative system of “names”; rather, Confucius was simply the first person in history to realize or remark upon the importance of language in politics. As a politician, he noticed and foresaw the impact that the indeterminacy, ambiguity, and arbitrariness of names would have on politics. Confucius recognized the political consequences of language’s not accurately expressing meaning or not being accurately received by people. He realized the great role that names, as a means of distinguishing right and wrong and establishing norms, could play in society and politics (Cao 2016, 168). Scholarly debates aside, Cao’s view has the advantage of identifying an interpretation of this controversial exchange in the Analects that enables its readers to extrapolate from it the observation that the meaning of words depends as much on their users as on their interpreters; neither of which can be predetermined. Accordingly, a good ruler is someone who can speak without ambiguity to his subjects and make good his words through actions. Stated differently, Cao’s view on what concerned Confucius then, who was living through times of protracted political upheaval, is that language is an indispensable political tool for those in power and can be deployed by both good and bad rulers alike. To sum up, this historical survey shows that politics as a war of words is by no means a distinctive marker of contemporary politics nor the Western world. Be it ancient or current, east or west, language is subject to manipulation to serve political purposes and when there is an outright war of words that defies existing norms, it is indicative of a political situation in which people no longer share a language and truth becomes irrelevant. Accordingly, political order entails stability in language use. Truth and Politics As previously noted, current use of the term post-truth as an adjective to the term ‘politics’ suggests that once there was a time when politics aligned with truth. Indeed, if we start with Plato’s Republic as the key founding text of Western political thought, we see that the ideal polis (city-state of ancient Greece) is where truth and politics converge, and justice is achieved. Written around 380 BCE when Athens was still coping with its defeat by the Spartans in the Peloponnesian War, the Republic is a defence of the rule of the ‘philosopher king’, defined as someone who is ‘guided by the truth’ and is ‘always and in every way’ in pursuit of the truth (Plato 1974, 490a). For Plato, truth converges with virtues and hence, letting the philosopher take charge of politics is to let the wisest and the most virtuous lead the less wise and the less virtuous even if it requires compulsion (Plato 1974, 499b). In Plato’s words, ‘…until the philosophers attain power in a city there will be no respite from evil for either city or citizens…’ (Plato 1974, 501e). The uncompromising rule of philosopher-kings is made palatable by the claim that we are all ‘earth- born brothers’ with random mixtures of gold, silver, bronze and iron, but only the gold can rule (Plato 1974, 414–415). Understandably, academic debates over the interpretation of Plato’s Republic revolve around the question of whether truth as attained in philosophy can be realised in politics as action and whether such a connection is even desirable. Without getting into the details of these scholarly exchanges, I suggest that they all share the concern that truth acquired through the rigorous process of philosophical reasoning is not without problem when applied to the real world of living humans. This is because not all humans are philosophers – and indeed, in Plato’s view, not everyone is capable of becoming a philosopher given the protracted and arduous training that one needs to endure to become one. Hannah Arendt (1906–1975), a highly influential political philosopher of the twentieth century, notes that ‘Plato was the first to introduce the division between those who know and do not act and those who act and do not know’ and that such a separation has remained ‘at the root of all theories of domination’ (Arendt 1958, 223, 225). What Arendt points out in this remark is not the gap between theory and practice, but rather that Plato provides the normative ground for those who know the truth to tell those who do not know what to do. Arendt herself took on the challenge of understanding the relationship between truth and politics through her analysis of Nazism and Stalinism. Arendt’s insight, which was controversial when The Origins of Totalitarianism was published in 1951, was to identify Nazism and Stalinism as representative of a new form of political rule – totalitarianism – making it distinct from ‘other forms of political oppression... such as despotism, tyranny and dictatorship’ (Arendt 1973, 460). Arendt defines totalitarianism as a self- contained system of ideas driven by their ‘logic’ and marked by a mode of reasoning called ‘ideological thinking.’ Ideological thinking as such is a distinctive form of political reasoning defined by three characteristics. First, ideological thinking claims to provide a ‘total explanation’ of all historical happenings, encompassing the past, the present, and the future. Second, while ideological thinking is an attempt to account for ‘factual reality’ in its totality, this mode of thinking is paradoxically divorced from reality and experience. This is because experience, being rooted in specificity, is clearly limited in its claim to totality. It follows that as its third characteristic, ideological thinking aims to emancipate thought from the limitation imposed by experience through a ‘specific method of demonstration.’ The method involves arranging facts into an ‘absolutely logical procedure’ that starts from an ‘axiomatically accepted premise’. It is, in short, a ‘process of deduction from a premise’ – which is the only possible movement in the realm of logic that leads to one definitive conclusion. This is how the ‘logicality of ideological thinking’ provides the basis for total explanation and the ‘principle of action’ for totalitarian movement (Arendt 1973, 468–474). Stated differently, totalitarianism is a form of uncompromising idealism that exists in one’s head irrespective of shared reality as experienced. It is the perverse form of what Arendt later refers to as ‘rational truth’, which is the product of the ‘speculative mind’ that belongs to philosophy, mathematics and the sciences. The ‘speculative mind’ is the mind working on its way to generate axioms and theories by relying on the cognitive capacity of the human brain (Arendt 1977, 231). The presence of others has no bearing whatsoever on rational truth. In contrast, ‘factual truth’ is what happens when humans are ‘living and acting together’ (Arendt 1977, 231). Factual truth is therefore particular and temporal by definition. But more importantly, factual truth is ‘political by nature’ because it can only be validated in the context of the human community (Arendt 1977, 238). In other words, factual truth is about humans in their plurality rather than in their singularity. For factual truth to be sustainable, we need what Arendt calls ‘common sense’ – understood as ‘community sense’ (Arendt 1982, 72). There is also another distinction about truth that Arendt makes which is pertinent to understanding how totalitarianism works. The issue is whether the so-called totalitarian ideology is simply an unnecessarily cumbersome way of saying that it is an all-round and polished lie. Here, Arendt calls totalitarian ideology the ‘modern lie’ – in contrast to the ‘traditional lie’. The latter is restricted by two conditions: that it is a lie about the ‘particulars’ and that it deceives only the ‘enemy’ – which means that the liar is not engaged in self- deception. The modern lie, however, involves a ‘complete rearrangement of the whole factual texture’. It also intends to deceive everyone alike, to the extent that those who initiate the lie eventually ‘fall victims to their own falsehood’ (Arendt 1977, 249–254). This distinction between the traditional and modern lie is important. It indicates that not only is totalitarianism a lie, but the lie is in fact too big to fit into the standard meaning of the word. To tell a lie from truth, we need a common standard. In the case of a traditional lie, the common standard is precisely ‘the fabric of factuality’. As such, a lie always appears as a ‘tear’ to that fabric. Yet, modern lies require making a surrogate reality with a completely different context for facts to fit ‘without seam, crack, or fissure, exactly as the facts fitted into their original context’. Arendt notes that as long as those who concoct the surrogate reality are prepared to engage in self- deception to ‘create a semblance of truthfulness’, there is nothing to prevent ‘these new stories, images, and non-facts from becoming an adequate substitute for reality and factuality’ (Arendt 1977, 253–254). Totalitarianism therefore requires a person to stand outside of the system itself in order to make sense of it. Arendt points out that it is futile for us to argue with (for example) a Nazi or a Stalinist on race or class. To confront totalitarianism requires more than just a confrontation with specific facts. It is a more fundamental confrontation between reality as experienced and its total rejection. This means that Nazism and Stalinism are more than radical ways of conducting racial conflict or class struggle. Rather: Totalitarian politics – far from being simply antisemitic or racist or imperialist or communist – use and abuse their own ideological and political elements until the basis of factual reality, from which the ideologies originally derived their propaganda value– the value of struggle, for instance, or the interest conflicts between Jews and their neighbours – have all but disappeared (Arendt 1973, xv). Accordingly: The ideal subject of totalitarian rule is not the convinced Nazi or the convinced Communist, but people for whom the distinction between fact and fiction (that is, the reality of experience) and the distinction between true and false (that is, the standards of thought) no longer exist (Arendt 1973, 474). Who then is the ‘ideal subject’ of totalitarianism? Although there is a revival of interest in Arendt’s observation on truth and politics since the onset of post- truth politics, not enough has been said about her reply to the question (Hyvönen 2018; Klinkler 2018; Lee 2019; Zerilli 2020). Yet if we take a look at Arendt’s portrait of this ideal subject, her view is even more pertinent to our current challenge. As a self-contained system of ideas that is detached from experience, totalitarian thinking offers consistency in ways that reality cannot. Arendt notes that this kind of consistency is especially appealing to those who have lost a sense of bearing in the world (Arendt 1973, 353). They constitute what she calls the ‘masses’. The ‘mass man’ is thus a highly isolated and atomised individual, who is ‘obsessed by a desire to escape from reality’ (Arendt 1973, 318, 352). In his ‘essential homelessness’ the mass man can ‘no longer bear its accidental, incomprehensible aspects’ (Arendt 1973, 352). This longing for escape from reality is a ‘verdict against the world’ in which one is ‘forced to live’ but ‘cannot exist’ (Arendt 1973, 352). Such a situation is ripe for the ‘revolt of the masses’ against ‘common sense,’ which is ‘the result of their atomisation, of their loss of social status’ and with it, the ‘whole sector of communal relationships in whose framework common sense makes sense’ (Arendt 1973, 352). In short, the masses are people who are considered to be ‘superfluous or can be spared … [who] cannot be integrated into any organisation based on common interest’ (Arendt 1973, 311). Whether one agrees with Arendt’s analysis of the social conditions in the interwar years that led to the formation of the ‘masses’, her portrait of the ‘mass man’ is a powerful account of what can happen to an individual who has become disposable to the society that they used to belong to. Hand in hand with this phenomenon is indeed the collapse of ‘common sense’ that leaves the dislodged individual scrambling for reconnection. By offering the masses a substitute reality validated by the ‘logic of an idea’ rather than by experience, totalitarianism makes it possible for them to live in a world where there is no condition of plurality. Between ‘facing the anarchic growth and total arbitrariness of decay’ and ‘bowing down before the most rigid, fantastically fictitious consistency of an ideology’, the masses will likely ‘choose the latter’ (Arendt 1973, 352). A world created by ideology, then, is more attractive to the masses not because ‘they are stupid and wicked, but because in the general disaster this escape grants them a minimum of self- respect’ by conjuring up ‘a lying world of consistency which is more adequate to the needs of the human mind than reality itself’ (Arendt 1973, 353). Moreover, it is precisely this ability to guarantee consistency that makes it possible for the leaders of totalitarian movements to demand ‘total, unrestricted, unconditional and unalterable loyalty of the individual member’ (Arendt 1973, 323). While this chapter is not a study of the social factors that led to specific contemporary developments such as the result of the Brexit referendum or the election of Donald Trump in 2016, Arendt’s ‘mass man’ seem to have found their counterparts among the supporters of Brexit and Trumpism. Studies of voters’ profiles in both events point to a disproportionate share of supporters from white male lower income backgrounds without university educations. These are individuals who have either already lost their jobs to globalisation or who are at high risk of losing their job with very little capacity to be retrained for the twenty-first century market economy of advanced industrialised states (BBC 2016; Pew Research Center 2018). In short, these displaced workers are part of the tapestry forming the modern equivalent of Arendt’s ‘mass man’ – ready to be the recruits of totalitarianism. Conclusion If we step back to take a more comprehensive approach to the relationship between truth and politics, both historically and theoretically, it is not so obvious that 2016 is a defining moment. From ancient China and ancient Greece to our so-called post-truth age, the indeterminacy of language appears to be a persistent political challenge. Language is always open to manipulation by its users to serve power. Nonetheless, the tendency these days is to single out the ubiquity of social media and the proliferation of Internet platforms as the incubator for the countless cyberwars of words that in turn fuel the real world of politics. In this context, language is no longer the conveyor of objective facts and accurate information, but rather the medium for expressing subjective opinions and feelings, as captured by the Oxford Dictionary’s definition of the term ‘post-truth politics’. In contrast, the historical approach used in this chapter shows that it is in fact too easy to point the figure at the Internet and digital communication for the political challenge that we face today. What is being suggested here is that with or without the Internet, language, be it used to convey facts or emotions, is simply a tool for communication that humans have invented. While language per se cannot adjudicate what is true or not true, what is right or wrong, it embodies such capacity when language is a shared norm. That shared norm cannot be sustained without some semblance of cohesion in any given community. Any war of words, irrespective of its platform, is indicative of the breakdown of such cohesiveness. Returning to the original context in which the term post-truth politics was first used by Steve Tesich helps to identify the important distinction between truth as the standard for knowledge and truth as the standard for action. The two do not necessarily coincide. Placed in the context of the history of political thought, this distinction is in fact at the heart of Plato’s Republic. Yet when the philosopher as the quintessential bearer of truth becomes king, the polis that he rules over is far from the ideal of a just state that it purports to be. Instead, it is one that is held together by lies and coercion. What Arendt reveals through her study of Nazism and Stalinism is that it is dangerous for the kind of truth that philosophy generates – ‘rational truth’ – to become the guide to politics. Politics guided by rational truth can only be uncompromising and follows a logic of its own that cannot afford the ambiguity and indeterminacy of reality as lived experiences of humans. A world of post-truth politics can be an opportunity for a new kind of politics if it is indeed about dismantling the idea that truth is the ideal that politics should strive for. But as it stands, the post-truth politics of today is more about invoking a past that never exists to judge the presence as a crisis in naming when the real crisis is about rebuilding a shared space that has room for all – be they of the left, right or centre; cosmopolitan or parochial; civic-minded or self-centred; liberal-minded or bigoted. Politics is and always will be about striving for that space, without which no human can thrive. References Arendt, Hannah. 1958. The Human Condition. Chicago: The University of Chicago Press. Arendt, Hannah. 1973. The Origins of Totalitarianism. Rev. ed. New York: Harcourt Brace Jovanovich. Arendt, Hannah. 1977. “Truth and Politics.” In Between Past and Future, 227–264. New York: Penguin Books. Arendt, Hannah. 1982. Lectures on Kant’s Political Philosophy, edited by Ronald Beiner. Chicago: University of Chicago Press. British Broadcasting Corporation. 2016. “Brexit vote: The breakdown.” BBC News, December 7, 2016. https://www.bbc.com/news/uk-politics-38227674 Cao, Feng. 2016. “A New Examination of Confucius’ Rectification of Names.” Journal of Chinese Humanities 2: 147–171. https://doi-org.subzero.lib. uoguelph.ca/ doi/ 10.1163/23521341-12340032. Connor, W. Robert. 1984. Thucydides. Princeton: Princeton University Press. de Jonge, Casper C. 2017. “Dionysius of Halicarnassus on Thucydides.” in The Oxford Handbook of Thucydides, edited by Sara Forsdyke, Edith Foster, and Ryan Balot. Oxford University Press. DOI: 10.1093/ oxfordhb/9780199340385.013.17 https://www-oxfordhandbooks-com.subzero. lib.uoguelph.ca/view/10.1093/oxfordhb/9780199340385.001.0001/oxfordhb-9780199340385 Hyvönen, Ari-Elmeri. 2018. “Careless Speech: Conceptualizing Post-Truth Politics.” New Perspectives 26 (3): 31–55. https://www.proquest.com/ scholarly-journals/careless-speech-conceptualizing-post-truth/ docview/2204515132/se-2?accountid=11233. Hobbes, Thomas. 1839–1845. The English Works of Thomas Hobbes, edited by Sir William Molesworth. London: John Bohn. Vol. 8. Klinkner, Melanie. 2018. “Reasonable Truth.” International Journal of Media & Cultural Politics 14 (3): 393–99. doi:10.1386/macp.14.3.393_7. Lee, Haiyan. 2019. “When Nothing Is True, Everything Is Possible: On Truth and Power by Way of Socialist Realism.” PMLA/Publications of the Modern Language Association of America 134 (5). Cambridge University Press: 1157–64. https://doi.org/10.1632/pmla.2019.134.5.1157 Lewis, Mark E. 1999. “Warring States Political History.” In The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC, edited by Michael Loewe and Edward Shaughnessy, 587–650. Cambridge: Cambridge University Press. Makeham, John. 2003. “Zheng ming (Rectification of names).” In RoutledgeCurzon Encyclopedia of Confucianism, edited by Xinzhong Yao. Vol. 2: 813-814. New York: Routledge. Oxford Languages, n. d. “Word of the Year 2016.” Accessed 19 August 2017. https://languages.oup.com/word-of-the-year/2016/ Peters, Richard. 1979. Hobbes. Westport: Greenwood Press. Pew Research Center. 2018. “An examination of the 2016 electorate, based on validated voters.” Report, August 9, 2018. https://www.pewresearch.org/ politics/2018/08/09/an-examination-of-the-2016-electorate-based-on- validated-voters/ Plato. 1974. Republic. Translated by G. M. A. Grube. Indianapolis: Hackett. Tesich, Steve. 1992. “Watergate Syndrome: A Government of Lies.” The Nation: 12-14. January 6/13, 1992. Thucydides. 1972. The Peloponnesian War. Translated by Rex Warner. Harmondsworth, England: Penguin Books. Wolin, Sheldon. 2004. Politics and Vision: Continuity and Innovation in Westen Political Thought. Expanded Edition. Princeton: Princeton University Press. Zerilli, Linda M. G. 2020. ‘Fact-Checking and Truth-Telling in an Age of Alternative Facts.’ Le foucaldien 6, no. 1: 2, 1–22. Theresa Man Ling Lee is an Associate Professor of Political Science at the University of Guelph (Canada). Lee is a political theorist who specializes in contemporary political thought. Her research and teaching areas include continental philosophy, Marxism and critical theory, feminism, postmodernism, philosophy of social science, psychoanalysis, multiculturalism, human rights, disability studies, modern Chinese political thought and comparative political theory. Lee has published on a wide range of subjects in these areas, including intercultural pedagogy and the challenges of teaching as a person with multiple minority designations in a Canadian university classroom.
Braves vs Phillies Game Thread: 9/12/2026
Join us and discuss tonight’s game in the comments below, as the Braves look to put another nail in Philly’s NL East coffin. Game Info Game Time: Saturday, September 12, 7:15 p.m. ET Location: Truist Park, Atlanta, GA Watch: BravesVision Radio/Audio: 680 AM / 93.7 FM The Fan
Wayne Youngquist, popular local TV political analyst for years, dies
Youngquist, an academic at heart, was on the cutting edge of polling and projecting winners on election nights, especially for a local TV station.
The politics and possibilities of ‘AI could kill us all’
I found myself fielding a lot of questions from folks who don’t usually talk much about AI this week. They were mostly along the lines of “do you think AI is going to kill us all?” or “how worried should I be about this human extinction stuff?” Motivating this wave of existential anxiety was the highly dramatic resignation of now-former Anthropic employee Jacob Coxon, who quit his job while publicly sharing his concerns about safety practices at the leading AI companies. More specifically, he declared that almost everyone at OpenAI and Anthropic, the leading AI labs, believes that there’s a decent chance the AI systems they’re producing could “kill us all” by the end of the decade, and the companies aren’t “acting responsibly.” Other AI safety researchers, including those still employed at Anthropic and OpenAI, all confirmed that yes, Coxon is correct, they’re all worried that their company’s products might prove fatal for the entire human race as well. Two more AI employees quit and joined the chorus. Now, the warning shot has been covered everywhere from the Wall Street Journal to Fox News to WIRED to the Guardian. I understand why all this sounds scary, but my response to those who have asked, has generally been: No, you don’t need to worry that AI will kill go rogue and kill us all. But that does not mean we shouldn’t worry, period. Far from it. The companies building AI products are now among the wealthiest and most powerful entities in the world. And they very much are building enormous engines of mass surveillance, extraction, and automation. They can and have allowed their AI systems to carry out felony hacks of other companies, provided the government with autonomously generated kill lists, and sold enterprise technology to firms around the world that is explicitly intended to replace jobs. But “AI” has done these things not because they have all-powerful minds of their own but, ultimately, because people have programmed, calibrated, and directed them to. In other words, it’s not AI we need to worry the most about. It’s the people and corporations working to profit from and gain power by deploying it. The technology is sophisticated, sure, and, especially in cybersecurity contexts, potentially disruptive to plenty of existing systems. But if we want to stop this predatory, profiteering, and extractive form of AI—and it’s worth noting that at this point, most people do—we absolutely can. A quick note/plea: I can only do all of this with the support of readers like you, so if you find value in independent, critical tech journalism and analysis, please consider becoming a paid subscriber. I want to keep as much of this un-paywalled as absolutely possible, and I need your support to do so. Many thanks to all who continue to chip in, it’s very much appreciated. Onward. Subscribe First, some context: AI industry folks like Coxon have been discussing the prospect that AI will destroy humanity for years. Even before the beginning of the AI boom, many working in the industry, from the executive staff to the rank and file researchers, have obsessed over ‘x-risk’, or the possibility that AI will become sentient or semi-sentient and move one way or another to exterminate humanity. This is ostensibly why Elon Musk bankrolled OpenAI in the first place, and is the grounds for his lawsuit alleging OpenAI betrayed its charter by abandoning its nonprofit status to become a commercial enterprise. Many AI engineers and startup founders have calculated their own personal p(doom), or the probability that the tech product they are working on will initiate an actual humanity-extinguishing apocalypse. 10-25% p(doom)s are pretty common. (I wrote about a long weekend I spent among these folks at one of their top conferences here, to give you an idea of their ideas and belief systems.) Sam Altman himself drove the narrative of the imminent rise of a super-powerful AI, or artificial general intelligence, to prominence by declaring that the technology he was building posed an existential risk to humanity. This idea is in other words baked into the DNA of modern AI companies and into the products they engineer. It’s also why the industry is routinely accused, by myself and others, of “doom marketing,” ie, using such proclamations and framings to impart the sheer power of the technology behind your product onto investors, partners, consumers, and the state. Some ambient understanding of this tendency may have helped prevent the press from repeating the claim every time one of the x-risk folks made it over the years, including when they quit their jobs at AI companies while doing so. Yet Coxon’s AI x-risk alarm has broken containment, as they say, and has exposed the idea to the mainstream media once again. This has happened, I think, for a number of reasons. First, when AI CEOs were going around saying AI might kill everyone in 2023, their companies were well-capitalized, but not nearly to the extent they are today. They were more easily dismissed as eccentric geeks of the sort that Silicon Valley is supposed to produce. Now, not only do their products have much greater market saturation, but people are more aware of a) the often unethical ways the executives and companies comport themselves b) the other adverse impacts of AI that have already arrived, and c) the physical cost of building these systems, particularly when it comes to data centers. Finally, toss in the constant stream of headlines in 2026 about AI models going rogue or potentially upending the world’s infrastructure. [ ](https://www.bloodinthemachine.com/p/with-the-backlash-to-data-centers) [ With the backlash to data centers, Flock and AI glasses, a mass opposition to big tech is underway. Silicon Valley is in denial. ](https://www.bloodinthemachine.com/p/with-the-backlash-to-data-centers) Brian Merchant · Aug 27 [ Read full story ](https://www.bloodinthemachine.com/p/with-the-backlash-to-data-centers) As a result, general sentiment was already overwhelmingly skeptical of AI and its overlords, so the table was pretty well set for someone to come along and say ‘just a reminder, the companies that are building the product that promises to take your job and leave a data center in your neighborhood also think that it might exterminate the human race’ and get a strong reaction from the media and the public. The question is: Should we understand this stuff as hype, strategically fanned to feed already swelling valuations? Is it doom marketing? Genuine cause for alarm that the infrastructure that undergirds modern life is facing a novel threat vector? Or reason to be sincerely worried that AI companies are amassing too much power, and that their products are genuinely dangerous? The answer, I’m afraid, is “yes.” Let me try to untangle all of this a bit, because arguments over how to navigate this moment are extremely heated right now, as they are essentially arguments over how to approach the politics of AI at a moment where there may be a unique opening for action. Those sympathetic to AI alignment concerns and x risk arguments—which increasingly includes a faction on the left who want to shut down AI over safety concerns—argue that people who dismiss AI as all hype have their heads in the sand. Meanwhile, critics of the x-risk narrative—which I might note includes a cadre of investors and tech folks on the right, too—argue that it is hype and can be used to further inflate valuations or for pursuing regulatory capture. The challenge is that many feel that dismissing AI as just hype or purely marketing also diminishes the urgency of taking on the AI industry as the novel and threat to labor, civil society, and the public sphere it is; others that by accepting the industry’s own terms, we imbue it with undue power and enable it. But let’s be clear: Declarations that AI is so powerful it might end the world are a kind of marketing, and anyone who says otherwise is just as off base as those who say that’s all that it is. If you don’t think that these sub-trillion dollar companies have higher-ups who noticed that when their founders talked about super-powerful dangerous AI they got spikes in media interest and phone calls from investors, or that those founders didn’t notice that themselves, and lean into certain narratives to advantage their products, then I don’t know what to tell you. Not all marketing is a Pepsi ad campaign with a celebrity spokesperson. Yet confronting the AI industry should certainly be considered an urgent project. Do I share the x-riskers’ fear that out-of-control, super-intelligent AI agents might end the world? I do not. I’ve read a good deal of AI extinction literature over the last couple of years and I have not come across a credible, step-by-step documentation of how exactly AI might move from self-recursively improving AI to killing every single human on the planet. Most of what I’ve read seems predicated on a sort of reverse Ian Malcolmian logic: Eventually, it becomes smart enough and AI, uh, finds a way (to exterminate humanity). Are the AI companies also overstating and dramatizing what their products can do? Yes, pretty much all the time. They’re in a knife fight for market share and are trying to win customers and government contracts before their investors come knocking. And yet. They have concentrated enormous amounts of compute, have extensive data collection and surveillance capacities, have inserted themselves into the state in numerous capacities, including military kill chains, and they are being run by egomaniacal billionaires who are rushing to monopolize an entire new market. The way I think about their most recent frightening-seeming exploits is not as a “swarm of rogue AI agents building a new civilization” or whatever, but as corporations with a hitherto-unimaginable amount of compute at their disposal recklessly experimenting with automation programs, completely unafraid of any repercussions because we have been unwilling or unable to impose any on them. So I think we should welcome any newfound imperative to hold them accountable. I also think that ultimately, the AI critics, Pause AI folks, leftists, doomers, effective altruists, and, honestly, most of the public, want a lot of the same things: legitimate checks and limits on AI companies’ power, actual transparency into what the companies are doing, and for more of AI to be under public control. (Ultimately, a lot of what animates the x-risk fears are rooted in just that: a fear of losing control.) How we move towards all this, exactly, is the question of the day, and while there’s much to be argued over in terms of building a viable political platform to challenge the AI industry’s power, I do want to cast a vote against one particular approach. Not to pick on Chris here, as there are a lot of folks out there proposing stuff like this, and the policy ideas actually stem from AI safety groups. But not only would this be challenging to land politically (I can already hear the ‘China will beat us to AGI’ calls) and all but unworkable in practice, this approach is a) far too limiting, b) fails to address the current harms caused by AI and c) would likely only wind up serving Anthropic and OpenAI; it’s what regulatory capture looks like in action. Full model transparency is the floor for what should be on offer here. If these companies believe their products will kill us, the very least we deserve is to know how. It’s in the public interest. I would also argue we might get a lot of the way to stopping any currently envisioned robot apocalypse simply by forcing AI companies to assume liability, and to submit to the full brunt of the law. If Sam Altman were liable to be charged with a felony for approving the hack on Hugging Face1, if Google was forced to pay defamation fines each time it published a false and injurious AI Overviews, these companies might suddenly find cause to restrain their models’ output, and we might hear less about rogue AI. We would need to introduce new frameworks and available tools for tracking automated lawbreaking, to be sure, but I’d wager that little would frighten the AI companies more than actually being held accountable for what their products enable. To that end, Illinois has passed an AI liability law, which the industry fought tooth and nail, and Florida is considering one. The next steps would be towards moving AI under public control; again, it’s only reasonable, since everyone, not just AI insiders, should get a say over how a technology whose developers say might kill us is developed and deployed. Dismantling the whole industrial project as currently structured should be on the table, too, pending democratic input. But that’s for another post. For now, suffice to say that while I won’t be losing any sleep about an AI-enabled extinction event, Mr. Coxon and co. have given us an opportunity to underscore the urgency of the clear and present damage AI companies are doing, the extreme power they wield and the extent to which they hold themselves unaccountable, and the abundance of political capital there is out there for taking them on. Subscribe 1 Purely speculative! I do not know if he did or not.
Heyde Center entertainment
Todd Oliver and Irving The Talking Dog will be on stage at the Heyde Center For The Arts Sunday, Sept. 13, at 2 p.m. A nationally-recognized Ventriloquist and comedian, Oliver
A Grip on Sports: Saying goodbye is never easy. Saying goodbye to a guy like Joe Palmquist is even tougher. Saying 'thanks' isn't. Nor should it ever be.
A GRIP ON SPORTS • I know. I should be spending the next 1,000 words or so railing about the Seattle Mariners. Or raving about the Seahawks. Anticipating the Apple Cup. Or wondering what happened to Eastern last weekend. But I’m not. All that will still be here tomorrow. Joe Palmquist won’t. And that makes me want to cry. Again.
Braves Sweep Dodgers Behind Chris Sale’s Masterpiece
The Atlanta Braves completed a statement series at Truist Park on Thursday night, sweeping the Los Angeles Dodgers with a 1-0 victory in the series finale. The win gave Atlanta three straight victories over one of the National League’s top teams and marked the Braves first sweep of the Dodgers since 2013. Atlanta’s pitching was…
Ozzie Albies Saves Braves From Dodgers Nightmare
The Atlanta Braves were struggling badly before Ozzie Albies stepped up. The team had lost 10 of their last 16 games and averaged only 2.9 runs per game. That all changed on Tuesday night at Truist Park. A two-out single by Albies off Tanner Scott in the eighth inning secured a 4-3 victory for the…
Accel Entertainment (NYSE:ACEL) Upgraded to "Hold" at Truist Financial
Truist Financial upgraded Accel Entertainment to a "hold" rating in a research note on Tuesday.
A New Phonics Debate Shows How the 'Science of Reading' Movement Is Evolving
Growing momentum behind 'linguistic' phonics has raised questions about how best to use classroom time.
We’re reading less. And it’s making us stupid
Books have never been trendier, but studies show that as more and more things compete for our frazzled attention spans, we’re reading less and less. This is a problem because reading has a wealth of cognitive benefits that we’re in danger of missing out on.To find out why declining literacy could affect everything from memory to IQ, Madeleine Finlay speaks to the Guardian’s science editor, Ian Sample. She also hears from Prof Falk Huettig, an experimental psychologist at the Max Planck Institute for Psycholinguistics and author of The Perks of Being a Bookworm
Endless Entertainment Awaits at the Wilson County
The Wilson County – Tennessee State Fairis back with live entertainment, interactive exhibits, concerts, agricultural experiences and family-friendly attractions for all ages. Click for More Kids and Family News Several Fair favorites are returning this year, including hypnotist Richard Barker, the David Turner & Friends ventriloquist show, and Doodles the Clown. Fairgoers can also visit […]
The Beauty Of Settled Science
Commenters convinced me I made a subtle mis-step in my framing of Psychology Research Is Mostly Fine. My framing emphasized that social priming studies had failed to replicate, but that many other subfields of psychology hadn’t. This naturally led commenters to point to failed replications in other subfields. Although none of these were as bad as social priming, few or none were entirely problem-free. Instead of emphasizing the difference between social priming and other subfields, I should have emphasized the difference between settled science and novel research. Here are some of my favorite psychology findings: The brain is sculpted by reinforcement learning, and a key driver of this learning is a prediction-error-based algorithm located in the nucleus accumbens and implemented through dopamine. Psychedelic drugs exert their effects through 5-HT2A receptors, pointing to a role for these receptors in some sort of construct like the balance between priors and new evidence. Certain cognitive functions are localized to certain brain areas (for example, impulse control to the frontal lobes; linguistic structure to Broca’s area, linguistic meaning to Wernicke’s area. But injure one of these areas, or render a certain function useless (eg a blind person having no more use for their visual cortex), and these mappings can gradually shift - suggesting that neurons are general-purpose compute whose specialization is a contingent fact about convenience and efficiency rather than a necessity. Most personality traits and general capabilities are about 50% genetic and 50% random, with little role for family environment or childhood history, with a few notable exceptions like partisan preference. Recent research complicates this story, but the further you go from this basic picture, the gnarlier the chains of indirect causation you require. Neurons fire together in “brain waves”, whose exact frequency corresponds with the character of consciousness; These divide neurons into natural subpopulations and linked graphs. The gamma rhythm corresponds surprisingly well to items in conscious awareness. GABA receptors seem to be involved in something like relaxation. By hitting different GABA receptors in different ways, you can modulate the exact type of relaxation you produce. Hitting GABA-A directly is too powerful and can cause dangerous levels of sedation, but allosteric modulation of GABA is an incredibly fruitful strategy that underlies drugs from benzos to barbituates to alcohol. If you know your GABA-A subunits, you can target specific subtypes of relaxation; for example, Ambien hits GABA-A1 and induces sleep. Memory divides somewhat fuzzily into bins of immediate-sensory, short-term, and long-term, with separate retrieval and storage functions, and separate systems for declarative vs. procedural learning. These can be harmed selectively, usually by hippocampal injury, so that some patients can remember their life stories but not form new long-term memories, or learn new skills like bike-riding but not new facts. The exact substrate of memory is unclear but seems to involve new synaptic connections between neurons in at least some way. The ability of modern psychology and psychiatry to treat mental illness is real but limited. SSRIs work for half or slightly fewer than half of patients; antipsychotics work with extreme side effects; benzodiazpines work but produce addiction and tolerance in many (not all) people. Most supplements are stuck in Poor Quality Study Replication Crisis Hell, but melatonin and l-theanine stand out as especially promising. Psychotherapy works with moderate effect size, but (with a few exceptions) seems to be more about the relationship with the provider than the details of the therapy itself. Mental hospitalization can sometimes defuse immediate crises but work less well than mental hospitals would like, with some studies showing overall negative effects. Schizophrenia is mostly genetic, but risk also increases with prenatal infection (especially rubella) and obstetric complications; there is suggestive evidence for roles of social stress and drug use (with psychedelics and marijuana making things worse, and nicotine if anything making things better). Bipolar and schizophrenia are so closely linked on a pathophysiological level that it seems like they might be the same disease; on the clinical level, they do seem to follow two separate courses/prognoses but can sometimes surprise clinicians by eg someone who seemed condemned to permanent schizophrenia unexpectedly recovering. The brain’s native reinforcement learning algorithms cash out in the phenomena of classical and operant conditioning; different reinforcement schedules reinforce at different levels, which can be exploited by bad actors to make especially compelling products (eg slot machines). None of these are immune to doubt. A few are speculative; one or two are genuinely unorthodox. But they’re all a step above one p = 0.049 paper that might not replicate. If they get overturned, they’ll be overturned by the same sort of genuine scientific shift that replaced Ptolemy with Copernicus or Lamarck with Darwin, not some sort of sordid discovery about someone entering random numbers into a spreadsheet. In 2008, Eliezer Yudkowsky wrote about The Beauty Of Settled Science: If you only care about scientific issues that are controversial, you will end up with a head stuffed full of garbage. The media thinks that only the cutting edge of science is worth reporting on. How often do you see headlines like “General Relativity still governing planetary orbits” or “Phlogiston theory remains false”? So, by the time anything is solid science, it is no longer a breaking headline. “Newsworthy” science is often based on the thinnest of evidence and wrong half the time—if it were not on the uttermost fringes of the scientific frontier, it would not be breaking news. Scientific controversies are problems so difficult that even people who’ve spent years mastering the field can still fool themselves. That’s what makes for the heated arguments that attract all the media attention. Worse, if you aren’t in the field and part of the game, controversies aren’t even fun. Don’t be embarrassed to read elementary science textbooks, either. If you want to pretend to be sophisticated, go find a play to sneer at. If you just want to have fun, remember that simplicity is at the core of scientific beauty [...] A steady diet of science news is bad for you: You are what you eat, and if you eat only science reporting on fluid situations, without a solid textbook now and then, your brain will turn to liquid. Psychology isn’t centrally the new paper in Annals Of Recently-Breaking News saying that an n=5 study showing that large portion sizes increase support for terrorism. Psychology is centrally ideas like brain waves, GABA receptors, reinforcement learning, twin studies, and connectionism. People who think differently are worrying too much about BREAKING NEWS!!!, and should stop. The key distinction isn’t “recent research in social psychology” vs. “recent research in cognitive/bio/behavioral psychology”, as my essay last week unfortunately implied. It’s recent research in general vs. the deposit of settled science, battle-tested hypotheses, and carefully-earmarked speculation. And part of the reason social priming in particular was such a disaster was that it defied that heuristic, building itself up over hundreds of studies until it approached or even entered the pantheon of settled science - before collapsing (5-HTTLPR was also sort of like this). This isn’t a claim that settled science is always right - Freud was “settled science” for a long time - just that there’s an intuitive distinction between the level of credence you should have in the existence of power posing vs. the existence of Broca’s Area. (I compounded this error by calling the last post “Psychology Research Is Mostly Fine”, which suggested I was talking about the new research rather than the settled science. I actually meant to distinguish between research-psychology-the-field vs. clinical-psychology-aka-therapy, but this framing unintentionally pushed against the point I wanted to make) Some commenters on the previous article understood this point, but challenged its weight. It’s very cool, they said, to know how many neurons are in which brain lobe, but the main way that Psychology affected their lives was through bad clickbait studies used to buttress dumb policies; some p = 0.049 study says that exposure to microaggressions makes minorities’ brains shrivel into raisins, and now their company has to implement punitive DEI or be sued for hazardous work conditions. I won’t dispute this as an accurate description of how the sausage gets made, but it’s worth examining the trains of thought that connect this observation to a campaign against psychology in general: The dumb woke psychology was wrong and bad, and I don’t have good heuristics for distinguishing dumb woke psychology from other psychology, so I’m going to assume it’s all wrong and bad. The dumb woke psychology was wrong and bad; it seems useful to punish/discredit psychology as a whole to assist my campaign against it, so for propaganda purposes I will try to discredit psychology as a whole. To people in the first camp, my response is: come on, your heuristics aren’t that bad. “Microaggressions makes minorities’ brains shrivel up like raisins” is in the woke category; “the hippocampal theta rhythm seems to be associated with both memory and pathfinding, suggesting an unexpected yet surprisingly compelling relationship between the two” is in the not-woke category, don’t play dumb here. To people in the second camp, my response is: deliberately exaggerated propaganda campaigns are bad and this is a confession, not an excuse. Inability to view science through anything but a political lens was what got us into this problem; doubling down on it is a temporary solution but a recipe for permanent disaster. If you pronounce entire fields of science to be acceptable collateral damage in your campaign against bad political actors, you will alienate not just scientists but patients, clinicians, and general lovers of truth. Instead, you can say the thing you mean - that woke partisans shouldn’t try to occupy and exploit the otherwise-noble science of psychology for their own political gain - and wage the same campaign with a halo rather than a comic-book-villain goatee. From the font of oracular wisdom that is Weird Sun Twitter: [ Vessel Of Spirit@VesselOfSpirit i love you all conditionally but i love the good part of you unconditionally. even if it becomes a very small part 2:11 AM · Jan 22, 2015 1 Reply · 5 Reposts · 29 Likes ](https://x.com/VesselOfSpirit/status/558084551772471298) This is how I feel about psychology1, too, but with a touch more optimism. The good part of psychology is enormous, a hoard of endless treasures. You just have to look past the headlines! 1 To play devil’s advocate - should one always be so magnamious? Astrology? Phrenology? These seem different in that their entire orientation was flawed from the start; they didn’t simply fail to find the correct constellation-personality connections, the whole project of searching for connections between constellations and personality was doomed from the start. More difficult might be asking the same question about education research, which is notoriously bad. I don’t know enough about education research to know if there’s some settled science of correct and enlightening results lurking in the background beyond the day-to-day froth of poorly-conducted and politically-motivated studies. I think if it’s 90% bad, 10% good, it’s correct to call it bad as a compact way of communicating a useful truth; I think psychology is better than that, but admit it’s a tough judgment call.
How children talk can indicate risk for future mental health problems
Linguistic models that analyzed the words children used when talking about stressful events were better at predicting future mental health problems than a panel of human experts.
The Science Behind the AI Panic Is Shakier Than You Think
A column by Sascha Lobo Is AI making us dumb? So asked DER SPIEGEL on its cover a while ago. After a few weeks of recovery and a therapeutic intervention with the help of my AI, I feel able to respond. That’s a bit unfair, of course; the article itself is more nuanced than the loud cover, the image of a schoolkid with dull prompt questions, or the subtitle: “AI is conquering the schools, and educators fear a disaster.” The short answer to “Is AI making us dumb?” is: no. The long answer is more interesting, and even carries a preliminary glimmer of the spectacular. Unfortunately, it requires a detour into the sphere of artificial intelligence, into the mogul-field terrain of technology assessment, the attention economy, and the destructive virus of cultural pessimism. Along with narrowing the scope to AI’s effects on education and work rather than on intelligence. Because the honest version of the question would be: Does AI help us learn and work, or not? Generative AI, which set off the still-ongoing hype with ChatGPT, has only existed in relevant distribution since late 2022, early 2023. For a technology-driven transformation of people and society, that is extremely short. For that reason alone, research is still in its infancy. And technology assessment is not a fast discipline anyway. Prominent voices from Elizabeth Eisenstein to RAND to Tom Wheeler say we still cannot conclusively judge the consequences of the printing press. Its invention is a mere 580 years back, and some scholars would rather not circulate assessments that might have to be retracted in two or three hundred years. We’re Going Through Growing Pains A phenomenon that already caused upheaval in social media research makes serious assessment of AI’s consequences even harder: the “moving target” problem of LLM-ology, as the linguist Sean Trott called it in 2025. AI develops so quickly and so unpredictably that researchers often end up studying snapshots of the past. There are concepts, from morphological analysis to anticipatory governance, for keeping research, planning, and regulation halfway meaningful anyway. But even with those, universally valid statements are rare. DER SPIEGEL - The German View is a reader-supported publication. To receive new posts and support our work, consider becoming a free or paid subscriber. Subscribe We should therefore treat findings about the interplay between humans and AI as far more procedural and situational. Unfortunately, this challenge comes at the worst possible time. We are going through growing pains: AI’s everyday impact has grown very large very fast, and with it the longing for guidance. Annoyingly, the body of solid knowledge has not exploded along with it. Experts cannot be moved to broad consensus on even banal statements about AI. Sascha Lobo, born in 1975, is an author and strategy consultant focusing on the internet and digital technologies. Together with Jule Lobo, he explores the debates of the day in the podcast “Feel the News – Was Deutschland bewegt” (”What Moves Germany”). Nvidia CEO Jensen Huang says software developers are dying out. Bill Gates considers coders one of only three professions that will survive the AI tsunami. Top tech economists find virtually irrefutable arguments both for and against an AI bubble. The same naturally applies to the structurally youth-hostile debate over whether AI is good or bad for young people. The gap between the demand for insight and the supply of solid knowledge creates an orientation vacuum. This vacuum of AI cluelessness is filled, as the attention economy described by Georg Franck in 1998 would have it, with half-knowledge (funnily enough, often AI-generated), marketing, and self-marketing. After all, infinite money is at stake, along with academia’s best current shot at global fame. But this iridescent froth of interpretation operates more by the algorithmic principles of the digital public sphere than by seriously earned insight. That is why dramatized, fear-feeding claims about AI are so promising. It tempts parts of academia into distorted drivel, and parts of the media then sensationalize the published drivel once more. Was the Research Aimed at a Desired Result? How badly this can influence academia and public perception is demonstrated by one of the most-discussed studies on AI’s effects: “Your Brain on ChatGPT.” The MIT study by Nataliya Kosmyna also gets plenty of space in the SPIEGEL cover story. What was measured and interpreted: lower brain activity in people who write with AI assistance, compared to people who only google or write without any tools. As is common with preprints, the study has not yet been peer-reviewed, and it contains substantial weaknesses that experts have sharply criticized. The first round had 54 participants in three groups, the second only 18, who reportedly also came from MIT’s own orbit. There was no preregistration (committing in advance to what you want to find out with which data). In their analysis, Stanković et al. even discovered an opposite effect that the study does not further explain. Some measurement data has not (yet) been published. And the EEG analysis method used is considered too imprecise to support such far-reaching conclusions. The biggest criticism, though, is the suspicion of an activism-driven study. In an interview with Time, lead author Kosmyna said she published the study immediately, rather than after full peer review, because she feared politicians might otherwise decide to put ChatGPT in kindergartens. She considers that absolutely harmful. It is legitimate to hold such a view. It just seems unscientific to approach a study with it, and then to design the setup so that the chance of a fitting desired result remains as high as possible. Ideologies Collide It is not easy to separate genuine AI insights from studies that trivialize and weaken well-founded AI criticism. The same goes for the opposing, AI-enthusiastic narratives, because the pro-AI side works against it with billions in resources. Ideologies collide, fed by egos, PR strategies, moral posturing, and once-in-a-lifetime opportunities. Doomsday marketing makes the search even harder: AI companies can profit from warnings about the dangers of AI, whether through the notoriety of apocalypse narratives or because, in some target groups, danger translates into power. Some seemingly negative findings are therefore quite welcome in the AI industry. If you try to get at the findings presumably less influenced by interest groups, the picture in education seems relatively clear: AI can improve educational outcomes when the right AI is used the right way, namely pedagogically. Simply dumping an AI chatbot into a classroom, by contrast, accomplishes little. Huge surprise. But something else is also obvious: whether they are allowed to or not, kids use AI for school, which is why the controlled integration of AI tools into education is, in the medium term, entirely without alternative. In the world of work, the landscape of findings is more complex and requires more differentiation. A series of serious studies points to an AI effect that suits neither the alarmists, regulation fetishists, and AI opponents, nor the trillion-dollar corporations with their armada of paid scientists, PR professionals, and ecosystems: working with AI helps the inexperienced (at least for now) considerably more than it helps the pros, in certain fields of work, and provided they know how to use it correctly. Missing Domain Knowledge Among the experienced, the professionals, and the high flyers, by contrast, despite frequent time savings, partially negative effects and new problems are emerging. Take the jagged frontier problem: AI solves task A brilliantly and fails completely at task B, even though both look similar even to professionals. Or the verification-cost problem, in which AI’s greater productivity gets eaten up by the enormous effort of checking its output. Or the illusion of competence, because AI makes new domains seem easily penetrable, until you painfully discover that deep domain knowledge is missing. Taken as a whole, the effects of working with AI do lean positive. But the promise that AI works as a turbocharger for everyone and boosts practically everything simply refuses to materialize. The AI magic the world has been feeling since ChatGPT arrived in late 2022 has so far barely shown up in most companies’ numbers. The consulting firm McKinsey has coined a term for this, the “gen AI paradox,” and believes that work processes and corporate structures would have to be rebuilt quite fundamentally to realize AI’s benefits at scale. Reuters just reported that only 3.3 percent of Microsoft’s customers have subscribed to the AI package Copilot. That may be down to the product; in other areas we continue to see soaring successes and new AI triumphs. But after the first quarter of 2026, disillusionment is the word for all too many AI projects at traditional companies: because the promised revolution of AI agents has so far failed to arrive or been postponed, and because of the leveling effect that many of the studies cited here suggest. Against Inequality The societal effects, on the other hand, appear rather encouraging. Many previous technologies operated on the Matthew principle, named for the Gospel verse about giving to those who already have: they tended to reward the more competent and more privileged. AI, however, seems more often to have an equalizing effect once a threshold of access and education is crossed. Some anecdotal insights point in this direction, for example, how an unemployed man in Leipzig successfully defended himself in court in 2025 against fraud accusations from Germany’s federal employment agency — without a lawyer, armed only with ChatGPT. The AI made mistakes and cited invented court rulings, but in the end the man walked away unpunished. And a key capability of artificial intelligence is its capacity to learn: set up correctly and fed with data, it can keep getting better. It is a question of time, or more precisely of AI innovations and training data, until even free AI chatbots write better legal briefs than law graduates with perfect exam scores. Whether that will make anyone dumb is something the world’s press will surely inform us of in due time. Subscribe Leave a comment
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GGWNY staff; Lincoln Memorial Church Community Garden and lead gardener Diane Learn more about our recipients and the impact they make within their communities below. Community Solutions Challenge Advocates for Women’s Health, Inc. Advocates for Women's Health exists to provide access to high quality prenatal care and gynecology care to lower-income communities in and around Fresno, CA. They operate a nonprofit OB/GYN clinic located in Fresno. American Rescue Workers (ARW) ARW is a faith-based, non-profit organization providing homelessness and hunger prevention services in Central PA since 1934. ARW cares holistically for men, women, and children who find themselves facing food insecurity, and emergency situations that may lead to homelessness, or an actual homeless crisis, by providing shelter and social services. ARW serves people no matter their faith, regardless of faith. Asian Americans Advancing Justice Southern California (AJSOCAL) AJSOCAL is a social justice organization that protects and strengthens the rights and dignity of AAPI communities, especially those that are most disadvantaged. Byrd Cancer Education and Advocacy (BCEA) BCEA’s mission is to effectively assist individuals battling cancer by connecting them to vital support and resources. BCEA ensures that all relevant information reaches those in need, guiding them towards the resources necessary to fight their battle against cancer. Catholic Charities of the Diocese of Santa Rosa Catholic Charities of the Diocese of Santa Rosa creates access to opportunities for self-sufficiency by providing innovative and compassionate services to people of all backgrounds, beliefs and cultures. Chosen Hearts Chosen Hearts’ mission is to rebuild lives and restore hope by fostering a sense of community and creating lasting, positive change. Columbia Student Medical Outreach The Columbia Student Medical Outreach Program (CoSMO) Clinic is the oldest and largest student-run free clinic at the Vagelos College of Physicians and Surgeons at Columbia University. At its core, CoSMO is guided by the belief that all people—regardless of immigration or insurance status—deserve access to high-quality, equitable medical care. Eagle’s Nest Community Kitchen and Resource Center and Mobile Pantry Eagle’s Nest Community Kitchen, Resource Center and Mobile Pantry’s mission is to empower underserved and rural communities through hands-on STEM education grounded in sustainable agriculture. By combining mobile workshops, community gardens, and mentorship, they deliver accessible training in science, technology, engineering, and math that builds practical skills, advances food security, and fosters environmental stewardship. Through collaborative partnerships and by honoring local knowledge, they cultivate resilient communities and inspire the next generation of agricultural innovators. eClose Institute eClose Institute’s mission is to make medically relevant scientific discoveries using an education platform that embraces equality and empowers participants to contribute ideas, life experience and experimental data to improve disease treatment. Equal Hope Equal Hope is an organization dedicated to saving lives and improving quality of life by eliminating health inequities. This organization challenges the status quo in striving to understand the context of people’s lives and the barriers they experience to help them achieve better health outcomes for their lives. Through research, quality assessment and improvements, advocacy, education, and patient navigation, they approach health holistically to achieve sustainable outcomes and true health equity. Food For Free Committee Food For Free improves access to healthy food through establishing innovative programming and partnerships to overcome barriers and strengthen the community food system. They believe that access to healthy food is a fundamental right. Grassroots Gardens of Western New York (GGRWNY) The missions of GGRWNY is to share knowledge, powers, and resources to grow health food, heal systemic harm, and strengthen neighborhood connections through community gardens. Greater Providence YMCA (GPYMCA) GPYMCA builds healthy spirit, mind, and body for all, through inclusive programs and relationships grounded in core values of caring, honesty, respect, and responsibility. Programs are intentionally designed to close equity gaps in health, education, and wellness. GPYMCA serves individuals and families across all life stages and income levels, including medically vulnerable and underserved populations. Hearts of Valor INC Hearts of Valor’s missions it to keep the heart pumping through advocacy, collaboration, education, and support. Ibn Sina Foundation Ibn Sina Foundation ensures the health of the community by providing integrated, preventive, and primary care in a clinical setting through the dissemination and application of health-related knowledge, thereby enhancing the quality of life for future generations. India Home India Home is a non-profit organization dedicated to addressing the needs of and empowering the South Asian and Indo-Caribbean senior immigrant community in New York City through culturally competent services. At India Home’s centers, seniors find community and resources through a diverse range of programs and activities. Programs include congregate meals, creative aging programs, case management programs, and educational talks on health, nutrition, financial safeguards and elder law. La Colaborativa La Colaborativa empowers the Latinx community, enhancing social and economic health, and holding institutional decision-makers accountable. Lancaster County Food Hub At the heart of the Lancaster County Food Hub’s (LCFH) work is a strong commitment to meeting basic human needs, fostering respectful relationships, and connecting neighbors with supportive services in a nurturing and welcoming environment. Guided by their vision of a Lancaster County where every individual is supported and empowered to live with dignity and stability, they strive to not only provide immediate relief but also to create pathways to lasting self-sufficiency. Maryland Foundation of Dentistry (MFD) MFD is dedicated to improving oral health outcomes and preserving dental function for one of the state’s most vulnerable populations: adults with intellectual, physical, and/or developmental disabilities who are unable to afford the cost of dental care. Maternity Care Coalition (MCC) The missions of MCC is to improve the health and well-being of pregnant women and parenting families and enhance school readiness for children 0-3. MCC achieves this through direct service, advocacy, and research, in collaboration with individuals, families, providers, and communities. Medical Motor Service of Rochester and Monroe County, Inc. Medical Motor Service of Rochester and Monroe County’s mission is to provide specialized transportation for community organizations, as well as individuals with disabilities and special needs to improve their independence and quality of life. Milwaukee Consortium for Hmong Health (MCHH) MCHH’s mission is to create a thriving and healthy Southeast Asian and Hispanic community by empowering families through education and screenings. MCHH utilizes established community health workers and focuses on addressing health disparities related to cancer and chronic disease among the Hmong, Bumese, Karen, Karenni, Lao, and Hispanic populations living in Milwaukee, WI and other areas if needed. Mission Hospice and Home Care Mission Hospice and Home Care is delivering compassionate support and exceptional care in the home for individuals and communities, guiding them with choice and dignity to navigate significant care decisions. North Alabama AHEC (NAAHEC) The mission of the NAAHEC is to improve healthcare access, quality, and equity in rural and underserved communities across North Alabama. They strengthen the health workforce - particularly through the development of community health workers by providing comprehensive training, resources, and advocacy. By fostering strong community partnerships and promoting healthcare literacy, NAAHEC aims to address disparities, improve outcomes, and cultivate a healthier future for North Alabama. Our Neighbors’ Table Hunger comes in many forms. Our Neighbors’ Table is committed to establishing a community that provides for the whole person with nourishing food, kindness and dignity. Panhandle Breast Health Panhandle Breast Health works to decrease breast cancer deaths by providing education and reducing financial barriers to increase screening rates. Pitney Meadows Community Farm Founded in 2026, Pitney Meadows Community Farm’s mission is to celebrate and explore agricultural education, healthy food production, and recreation. Located on 166 acres in the heart of the city of Saratoga Springs and preserved in perpetuity as a working farm, Pitney Meadows is a unique resource. Prince William County Community Foundation (PWCCF) PWCCF’s mission is to create a stronger, healthier, and more connected community by addressing critical needs in food insecurity, health & wellness, scholarship, and philanthropy. PWCCF is committed to empowering individuals and families through equitable access to nutritious food, comprehensive healthcare, educational opportunities, and community-driven support. By fostering partnerships and promoting sustainable solutions, PWCCF aims to enhance the quality of life for all, ensuring a brighter future for every member of their community. Raytown Christian Church (Raytown Summer Lunch Ministry) Raytown Summer Lunch Ministry’s mission is to provide nutritious and kid-friendly meals to children during the summer months when they are not in school and receiving school meals. Regents of the University of California, Davis UC Davis Health is improving lives and transforming health care by providing excellent patient care, conducting groundbreaking research, fostering innovative, interprofessional education, and creating dynamic, productive partnerships with the community. RSVP Volunteers RSVP Volunteers creates and runs unique community programs powered by skilled volunteers to advance education and wellness for all ages and strengthen nonprofits through capacity-building and volunteer services. Second Harvest Food Bank of Orange County Second Harvest Food Bank of Orange County, in collaboration with partners, provides dignified, equitable and consistent access to nutritious food, creating a foundation for community health. The Icla da Silva Foundation The mission of the Icla da Silva Foundation is to save the lives of patients whose only cure is a bone marrow transplant by providing financial, emotional, and logistical support to remove barriers to treatment. There With Care of the Bay Area Founded in 2012, the mission of There With Care of the Bay Area is to provide a wide range of meaningful and fundamental services to children and families during the critical phase of a medical crisis. Universal Community Health Center Universal Community Health Center’s mission is to provide quality and accessible healthcare to under-served communities and to provide a patient centered model of care to empower communities towards wellness. West Cancer Foundation West Cancer Foundation breaks through barriers to cancer care and improves patient outcomes by providing accessible patient resources, early detection and education, and community-based research. Westside Family Healthcare Westside Family Healthcare’s mission is to improve the health of communities by providing equal access to quality healthcare, regardless of ability to pay. National Strategic Collaborations Foundation of Asthma and Allergy Impact Rescue (AAIR) The mission of The Foundation for Asthma and Allergy Impact and Rescue (AAIR) is to make sure that every child is rescued at school, healthy at home, and connected to care. Family Reach Foundation Family Reach is a nonprofit that provides non-medical financial support to families facing cancer. Cancer treatment requires more than medicine — families need a roof over their heads and food on their tables to survive. If a family can’t meet these basic needs, cancer treatment takes a back seat. They work with patients, providers, and community organizations to challenge the systems that force families to choose between their health and their home. LUNGevity Foundation LUNGevity Foundation is transforming what it means to be diagnosed and live with lung cancer through research, advocacy, and community. This mission brings them closer to their vision: a world where no one dies of lung cancer. Association of Black Cardiologists The Association of Black Cardiologists is dedicated to preventing and treating cardiovascular disease, including stroke, through education, research, advocacy, and community engagement, striving for optimal health for all by eliminating disparities. Cholangiocarcinoma Foundation (CCF) The Cholangiocarcinoma Foundation’s (CCF) mission is to find a cure and improve the quality of life for those affected by cholangiocarcinoma (bile duct cancer). Founded in 2006, in Salt Lake City, UT, by a family who lost a loved one to cholangiocarcinoma, CCF has grown to become the leading global resource in research, education, and public awareness. ZERO Prostate Cancer Zero Prostate Cancer’s mission is to improve and save lives from prostate cancer through advocacy, awareness, education, and support. GO2 for Lung Cancer GO2 for Lung Cancer relentlessly confronts lung cancer on every front, every day, for everyone. As the nation’s leading lung cancer advocacy organization that was founded by patients and survivors, they are dedicated to increasing survival and quality of life for those at risk, diagnosed, and living with lung cancer. National Minority Quality Forum The National Minority Quality Forum (NMQF) is a national 501(c)(3) with a mission to reduce patient risk for all. Young Survival Coalition (Breast) Young Survival Coalition supports the young breast cancer community and ignites global collaboration to improve quality of life worldwide. Black Women’s Health Imperative Black Women’s Health Imperative’s mission is to solve the most critical health issues that Black women and girls face through innovative programs, transformative research, and lifesaving policies.
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