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Good from Zeynep on Facebook moderation, plus a question

Wednesday, June 28th, 2017

[ by Charles Cameron — wondering, roughly: is the world digital or analog? if that even means anything ]
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This post — Facebook’s Secret Censorship Rules Protect White Men from Hate Speech But Not Black Children — together with the tweet about it below —

— triggered Zeynep Tufekci‘s latest. Here she goes:

And here’s the tweet she’s quoting in that last one:

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A significant ouroboros from that ProPublica article, BTW:

Facebook also added an exception to its ban against advocating for anyone to be sent to a concentration camp. “Nazis should be sent to a concentration camp,” is allowed, the documents state, because Nazis themselves are a hate group.

That should give us pause for thought, I think.

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There’s something very important going on here in this discussion as a whole and Tufecki’s tweets in particular: quite aside from the powerful issue of Facebook and its rules for moderators, there’s a more general question about quality and quantity — or should I say qualitative and quantitative approaches?

I’m wondering how well this distinction between (depending which tweet you quote) “human societies” and “simple, abstract toy models” — or “human society” and “so neat Venn diagrams & uniform rules” or “code” and the “complexities and messiness of human societies” or a “2 billion user base” and “powerpoints” — maps to the distinction between digital and analog..

Any thoughts?

I did not lead a busload of others down a path

Monday, May 29th, 2017

[ by Charles Cameron — the unrealities and realities of dream and vision, sensitive compartmented information, zahir and batin, bin Laden and the Mahdi, more ]
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I did not lead a busload of others down a path to a hotel.
I did not arrive near my childhood home by bus.
I was not a member of a CIA team meeting for a conference.
I did not attend breakfast in the hotel.
I did not have a pen clipped inside my trousers.
My attention was not called to my pen having leaked by a female friend.
I did not have a female friend.
I did not manage to remove both pen and leaked ink from my trousers.
I did not wonder how I would climb hills or trees if ncecessary during the conference exercises.
I am in no condition to climb hills or trees, nor to lead others down a path.
There is, however, a conference center very close to the house I used to live in during my childhood.
I dreamed these things.

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The De Vere Horsley Estate, just a couple of fields away from my childhood home, now a conference center:

Google images thinks of it more as a marriage location. This particular photo is from the Hetty Hikes album.

Ada, Countess of Lovelace, who intuited the operational utility of punched cards of the type used in Jacquard looms for retaining information generated by her friend Charles Babbage‘s Difference Engine, prototype of today’s computers, lived at Horsley Towers, built by the same architect, Sir Charles Barry, who designed the Houses of Parliament..

My own more modest childhood dwelling was within the grounds, just a few hundred feet inside the Horsley Towers Gates.

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Dreams are, in a sense, occulted from waking life: there is a secrecy to them.

When the time comes that we can reliably scan and record the visual and verbal imagery of dreams, perhaps even at a distance from and without the consent of their dreamers, questions will arise as to whether their contents should be classified, indeed perhaps deemed Sensitive Compartmented Information, and dreaming permitted only in SCIFs?

Various occult, psychological and imaginal theories suppose that dreams can touch upon a subjective yet absolute realm, Jung‘s collective unconscious with its archetypes, Shia Islam’s ‘alam al-mithal, termed by Henry Corbin the mundus imaginalis

there exists an inner world, which lies ‘outside’ our personal minds, and in which they are contained in exactly the same way as our bodies are contained in the outer world revealed by the senses

writes D Streatfeild in Persephone.

And Corbin, writing of the Suhrawardian mundus imaginalis:

Essentially the relationship involved is that of the outer, the visible, the exoteric (in Greek ta exo, in Arabic zahir) to the inner, the invisible, the esoteric (in Greek ta eso, in Arabic batin), or the relationship of the natural to the spiritual world. Leaving the where, the ubi category, is equivalent to leaving the outer or natural appearances that cloak the hidden inner realities, just as the almond is concealed in its shell.

Zahir and Batin are, respectively, the literal or apparent meanings of Quranic verses, and their hidden or spiritual meanings, known only to those who have eyes to see, ears to hear…

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For a dream in which the young bin Laden is instructed to carry a black flag (“similar to the flag of Saudi Arabia” and with “something written on it in white color”) to the Mahdi at the gates of Al-Quds, Jerusalem, see A “Big Dream” attributed to Osama bin Laden.

I’ll let you be in my dreams if I can be in yours — Bob Dylan said that.

On the felicities of graph-based game-board design: eleven

Friday, October 21st, 2016

[ by Charles Cameron — graphical thinking really has pretty much permeated the tech end of our culture at this point ]
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Two more examples of graphics — in the double sense of the word, or graphics squared if you like, where graphs, in the node and edge mathematical & network sense are used within graphics, in the visual or illustrative sense:

The first comes from a page on Carnegie Europe’s Strategic Europe blogpost titled Cyberspace and the World Order:

2016-01-14_cyber_605

The second is from the Eventbrite invite to The Future of Cybersecurity: A Conversation with Admiral Mike Rogers at Georgia State University on Moday 24th at 10am, courtesy of John Horgan.

cdn-evbuc-com

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From a graphic (visual) perspective, the symbolic content is in each case interesting, and I’d be glad to read any comments on why, for instance, there’s a honeycomb hex grid in the upper image, and why the information flow is so much more curvaceous after the lock than before it (assuming a left-to-right reading in temporal sequence) — and in the lower image, why some of the nodes and edges are slowly getting stained red (and here I’m guessing an epidemiological image for the spread of a virus).

From a graphic (graph as potential HipBone game board) perspective, the upper graph doesn’t offer a game board as I envisage them, but the lower one certainly does, albeit this would be a complex game, with the sizes of nodes and lengths of edges to be taken somehow into account.

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Earlier in this series:

  • On the felicities of graph-based game-board design: preliminaries
  • On the felicities of graph-based game-board design: two dazzlers
  • On the felicities of graph-based game-board design: three
  • On the felicities of graph-based game-board design: four
  • On the felicities of graph-based game-board design: five
  • On the felicities of graph-based game-board design: six
  • On the felicities of graph-based game-board design: seven
  • On the felicities of graph-based game-board design: eight
  • On the felicities of graph-based game-board design: nine
  • On the felicities of graph-based game-board design: ten
  • Seymour Papert, RIP

    Wednesday, August 3rd, 2016

    [ by Charles Cameron — on a somewhat personal note ]
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    02PapertObit2-blog427
    Seymour Papert, photo by L. Barry Hetherington, via Papert’s NYT obit

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    Seymour Papert, artificial intelligence pioneer and one-time research colleague of Jean Piaget who was keenly interested in bringing children, education and computers together, has died.

    The Jewish paper, Foward, has an obit which touches me personally, since it turns out that Papert knew and learnjed much from my own mentor, Trevor Huddleston. Key graphs from the obit:

    Another activity that became more than a pastime was improving life conditions for his black neighbors in South Africa. Daniel Crevier’s “A. I.,” a history of machine intelligence, notes that Papert grew up in an otherwise all-black area. Papert acquired further insight and sensitivity into the issue of racism from lengthy discussions with Father Trevor Huddleston, an anti-apartheid Anglican clergyman who often collaborated with Jewish activists sharing his views, notably the artist Hyman Segal of Russian Jewish origin, who illustrated Huddleston’s 1956 anti-apartheid study, “Naught For Your Comfort.”

    As Desmond Tutu told an interviewer last year, Huddleston visited him regularly “when I nearly succumbed to tuberculosis. He taught me invaluable lessons about the human family; that it doesn’t matter how we look or where we come from, we are made for each other, for compassion, for support and for love.” This interfaith belief impressed young Papert as well, who like other South Africans of his generation was stunned when Huddleston did simple things like politely greeting black people in the street, acknowledging them as fellow human beings; one such recipient of unexpected civility was Desmond Tutu’s mother. In high school, Papert tried to arrange evening classes for illiterate black domestic servants, an activity strictly forbidden by the apartheid government.

    Ever a logical thinker, Papert asked why black Africans were not permitted to attend white schools. The response was because of the threat of infectious disease, to which Papert replied that black servants prepared food and cared for children of the same white families, so the thought process at the basis of apartheid was clearly illogical.

    For my own recollections of Fr Trevor, see:

  • Between the warrior and the monk (ii): Fr Trevor Huddleston
  • Between the warrior and the monk (iii): poetry and sacrament
  • h/t Derek Robinson

    Trend-watching humor

    Saturday, June 25th, 2016

    [ by Charles Cameron — the Brits, Google & Brexit, plus some arcane religious info for netizens ]
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    A Brit response to Brexit results: Google!!

    No, really!

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    And while we’re at it — you’ve probably seen this before —

    Wondering which religion to choose? Google!!

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    Somewhere, a couple of machine learning algorithms are laughing at us.


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