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McCants explains the Saudis, Quantico rebukes them

Friday, August 26th, 2016

[ by Charles Cameron — Saudi-sourced jihadism, the FBI, Baader-Meinhof — hey, it’s all about terrosism ]
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Will McCants explains [upper panel, below] how the Saudis are and are not promoting terrorism —

Tablet DQ 600 arsonist

— while a screen-cap from episode 9 in the first season of Quantico explains just why such an approach is logically bound to be defective.

**

Oh well, not to worry. It’s just another example of the illusion colloquially known as the Baader-Meinhof phenomenon. I wouldn’t want to go all irrational on you, so I’ll let RationalWiki explain:

The frequency illusion (also known as the Baader-Meinhof phenomenon) is the phenomenon in which people who just learn or notice something start seeing it everywhere.

Except that — well, there it is again — Baader-Meinhof — it’s all terrorism!

Van Riper and the HipBone mechanism

Friday, August 19th, 2016

[ by Charles Cameron — part ii of van Riper’s cognitive process is what we train ]
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Van Riper, as quoted in Maj. Joe Byerly‘s article, Use ‘Mental Models’ to Outthink the Enemy, writes that both study of the past allows “practitioners of war to see familiar patterns of activity and to develop more quickly potential solutions to tactical and operational problems.”

Okay.

**

There are two parts to that.

  • One is the seeding of the mind with a multitude of thoughts, concepts, tactics, strategies, events, skirmishes, battles, wars, moments and flows in time.

  • And the other is the present moment riggering a past, suitably analogous, situation from out of all that multitude.
  • I cannot easily persuade or inspire others to seed the mind with a wide and various range of experiences and readings. But I can train the abulity to pluck apt analogies out of the dim recesses of memory, to scrape them off the back wall of the skull if necessary, to find those patterns, and providee those dots with which the presnt moment may fruitfully connect.

    **

    board inside skull

    That’s what the HipBone Games in general teach, that’s what each move in a HipBone or Sembl Game is about, that’s precisely and exactly what the DoubleQuotes method is all about, that in a nutshell is the heart of what I call HipBone Analytics.

    Maj. Byerly makes the case for wide and reading very clearly. It’s getting up to speed on part two that interests me here.

    Pope Francis : Francis Bacon

    Monday, March 28th, 2016

    [ by Charles Cameron — and a tradition of natural philosophy profound enough to include Francis of Assisi ]
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    It’s a small point, perhaps, but M. Anthony Mills had a piece in The New Atlantis last Fall titled Is Pope Francis Anti-Modern? — which I ran across today because today 3 Quarks Daily posted it — and in it, Mills to my mind makes a false dichotomy between Pope Francis and Francis Bacon.

    Thus Mills writes:

    Pope Francis’s picture of nature is indebted to Genesis, the Biblical prophets, and the writings of Irenaeus, Aquinas, and Francis of Assisi — and, arguably, Plato and Aristotle — as well as to the twentieth-century theologian Romano Guardini (whose book The End of the Modern World is cited a number of times in the encyclical). But it is not true that doing so puts Pope Francis at odds with modern science. It does pit him against a particular understanding of modern science, bequeathed to us by Francis Bacon and, perhaps more importantly, by the Enlightenment philosophes such as Voltaire who claimed Bacon as the “father of experimental philosophy.” This view of science continues today in the cult of technological progress, which sees every problem as amenable to technocratic solution, no matter the environmental, social, cultural, or spiritual cost. This is what Pope Francis refers to and criticizes as the “technocratic paradigm.”

    To the contrary, at the end of his Preface to the Instauratio Magna, which Jerome Ravetz quotes in the final paragraph of his magisterial Scientific knowledge and its social problems, Bacon writes:

    Lastly, I would address one general admonition to all; that they consider what are the true ends of knowledge, and that they seek it not either for pleasure of the mind, or for contention, or for superiority to others, or for profit, or fame, or power, or any of these inferior things; but for the benefit and use of life; and that they perfect and govern it in charity. For it was from lust of power that the angels fell, from lust of knowledge that man fell; but of charity there can be no excess, neither did angel or man ever come in danger by it.

    And to bring the opposition between their two views into a nutshell, Mills writes of “the Baconian technocratic paradigm, which understands science and technology together as instruments for controlling and exploiting all of creation” — while Bacon is in fact opposed to such control and exploitation, as we see when he attacks certain of his contemporaries for precisely those failings:

    For we create worlds, we direct and domineer over nature, we will have it that all things are as in our folly we think they should be, not as seems fittest to the Divine wisdom, or as they are found to be in fact.

    **

    There are indeed two visions of science at work across history, as Ravetz is at pains to show. Perhaps we can see them best by comparing the two instances in which Mills and Ravetz respectively situate yet another Francis, St Francis of Assisi.

    Mills, as we have seen, locates him — along with the current Pope — on the anti-modern, and hence anti-Baconian, side of the ledger:

    Pope Francis’s picture of nature is indebted to Genesis, the Biblical prophets, and the writings of Irenaeus, Aquinas, and Francis of Assisi — and, arguably, Plato and Aristotle — as well as to the twentieth-century theologian Romano Guardini

    For Ravetz, St Francis is indeed a participant in one of two distinct streams of world exploration — the one he terms a “romantic” philosophy of nature:

    Looking back into history, we can find a similarity of doctrine or style, and sometimes a linking tradition, as far back as the Taoists of ancient China, through St. Francis of Assisi, to Paracelsus, William Blake, and Herbert Marcuse.

    He continues:

    Not every one of these figures would claim to be a natural scientist of any description; but as philosophers, poets or prophets, they must be recognized as participating in and shaping a tradition of a certain perception of nature and its relation to man. Granted all the variety of their messages and styles, certain themes recur. One is the ‘romantic’ striving for immediacy, of contact with the living things themselves rather than with book-learned descriptions. Another is ‘philanthropy’; the quest is not for a private realization, but for the benefit of all men and nature.

    And here’s the difference. Francis Bacon, Ravetz finds, stands clearly on this same “romantuc” side of the ledger. For:

    As deeply as any of his pietistic, alchemical forerunners, he felt the love of God’s creation, the pity for the sufferings of man, and the striving for innocence, humility, and charity; and he recognized vanity as the deadliest of sins.

    **

    Let me recapitulate that final paragraph of Ravetz’ book, quoted entirely from Bacon:

    Lastly, I would address one general admonition to all; that they consider what are the true ends of knowledge, and that they seek it not either for pleasure of the mind, or for contention, or for superiority to others, or for profit, or fame, or power, or any of these inferior things; but for the benefit and use of life; and that they perfect and govern it in charity. For it was from lust of power that the angels fell, from lust of knowledge that man fell; but of charity there can be no excess, neither did angel or man ever come in danger by it.

    This is virtually a monastic ideal of science, one which would be found most suitable in the halls of Hesse’s Castalia, and one well-suited to the Benedict Option as formulated by Rod Dreher.

    It is also, and significantly, as Ravetz points out, compatible with the truth concerns of Taoists, poets and theologians…

    **

    Hermann Hesse, it seems to me, gives a deeper and wider acknowledgment of both streams, bringing their “hard” and “soft” strands together in his history of the Glass Bead Game:

    How far back the historian wishes to place the origins and antecedents of the Glass Bead Game is, ultimately, a matter of his personal choice. For like every great idea it has no real beginning; rather, it has always been, at least the idea of it. We find it foreshadowed, as a dim anticipation and hope, in a good many earlier ages. There are hints of it in Pythagoras, for example, and then among Hellenistic Gnostic circles in the late period of classical civilization. We find it equally among the ancient Chinese, then again at the several pinnacles of Arabic-Moorish culture; and the path of its prehistory leads on through Scholasticism and Humanism to the academies of mathematicians of the seventeenth and eighteenth centuries and on to the Romantic philosophies and the runes of Novalis’s hallucinatory visions. This same eternal idea, which for us has been embodied in the Glass Bead Game, has underlain every movement of Mind toward the ideal goal of a universitas litterarum, every Platonic academy, every league of an intellectual elite, every rapprochement between the exact and the more liberal disciplines, every effort toward reconciliation between science and art or science and religion. Men like Abelard, Leibniz, and Hegel unquestionably were familiar with the dream of capturing the universe of the intellect in concentric systems, and pairing the living beauty of thought and art with the magical expressiveness of the exact sciences. In that age in which music and mathematics almost simultaneously attained classical heights, approaches and cross-fertilizations between the two disciplines occurred frequently. And two centuries earlier we find in Nicholas of Cues sentences of the same tenor, such as this: “The mind adapts itself to potentiality in order to measure everything in the mode of potentiality, and to absolute necessity in order to measure everything in the mode of unity and simplicity as God does, and to the necessity of nexus in order to measure everything with respect to its peculiar nature; finally, it adapts itself to determinate potentiality in order to measure everything with respect to its existence. But furthermore the mind also measures symbolically, by comparison, as when it employs numerals and geometric figures and equates other things with them.”

    Basta!

    FYI: Mike Sellers, game designer extraordinaire

    Monday, December 14th, 2015

    [ by Charles Cameron — game design, systems thinking, education ]
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    An old and valued friend just popped up in my feed:

    Enjoy!

    Karl Sharro’s two modes of “simply” explaining the Middle East

    Friday, December 4th, 2015

    [ by Charles Cameron — on visual, auditory and kinesthetic learning styles ]
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    If you didn’t get it when Sharro posted his visual explanation:

    maybe his verbal version will make things simpler:

    **

    Sources & resources:

  • The Atlantic, The Confused Person’s Guide to Middle East Conflict
  • Washington Post, The chaos in the Middle East, explained in one (long) sentence
  • Vox, This one-sentence explanation of ISIS is brilliant
  • Some people are neither verbal nor visual but kinesthetic — I dread to think how Sharro will explain all this simplicity to their nervous systems.


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