In a world where the personal has become political, and politics has swallowed everything, the stakes of changing your mind can feel really high. To change your mind is to risk betrayal – of your people, your culture, your tribe. But there may be nothing more important to a functioning democracy than to be able to influence each other, and be influenced ourselves, on the basis of conversation.
So for today’s episode: the neuroscience of belief change. It’s an interview that aired last year on The Making Sense podcast, hosted by Sam Harris.
Sam Harris is a lot of things: a best-selling author, a neuroscientist and a meditation teacher. In this conversation, Sam talks with cognitive neuroscientist Jonas Kaplan about how we can be more amenable to persuasion, why we mistake emotion as evidence, wishful thinking, and how we can become more critical of ourselves as we form new opinions.
As Sam has said many times before, we only have two choices to resolve conflict as human beings: violence or conversation. To change your mind, or to be open to changing your mind, is to choose the latter.
Scott has lived all over the Bay Area and he still can't get over how different the weather can be from one place to another. He wants to know why the Bay Area has so many microclimates and where they are. And, as a bonus, we ask people in the know if the heat island affect is at play in Bay Area cities.
This story was reported by Daniel Potter. Bay Curious is made by Olivia Allen-Price, Katrina Schwartz, Amanda Font and Brendan Willard. Our Social Video Intern is Darren Tu. Additional support from Kyana Moghadam, Jen Chien, Jasmine Garnett, Carly Severn, Joe Fitzgerald Rodriguez, Jenny Pritchett and Holly Kernan.
In which the "Dragon's Jaw" across the Song Ma River in North Vietnam proves a challenge for the most advanced air weaponry on earth, and Ken thinks teens should be in parking lots. Certificate #22691.
Hollister just fixed the #1 barrier to Kid-commerce: How to get mom’s credit card. Puttshack just raised $150M to keep growing its mini-golf / restaurant/night club. And Meta just unveiled its Virtual Reality goggles, but the real surprise was who joined Zuck on-stage.
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We’re all trapped. No matter how hard you try to delete apps from your phone, the power of seduction draws you back. Doom scrolling is the new normal of a 24/7 online life. What happens when your home office starts to feel like a call center and you’re too fried to log out of Facebook? We’re addicted to large-scale platforms, unable to return to the frivolous age of decentralized networks. How do we make sense of the rising disaffection with the platform condition? Zoom fatigue, cancel culture, crypto art, NFTs and psychic regression comprise core elements of a general theory of platform culture. Geert Lovink argues that we reclaim the internet on our own terms.Stuck on the Platform: Reclaiming the Internet(Valiz 2022) is a relapse-resistant story about the rise of platform alternatives, built on a deep understanding of the digital slump.
Geert Lovink is a Dutch media theorist, internet critic and author of Uncanny Networks (2002), Dark Fiber (2002), My First Recession (2003), Zero Comments (2007), Networks Without a Cause (2012), Social Media Abyss (2016), Organisation after Social Media (with Ned Rossiter, 2018) and Sad by Design (2019). In 2004 he founded the Institute of Network Cultures at the Amsterdam University of Applied Sciences (HvA). His center organizes conferences, publications and research networks such as Video Vortex (online video), The Future of Art Criticism and MoneyLab (internet-based revenue models in the arts). Recent projects deal with digital publishing experiments, critical meme research, participatory hybrid events and precarity in the creative sector. In December, 2021 he was appointed Professor of Art and Network Cultures at the Art History Department, Faculty of Humanities of the University of Amsterdam for one day a week.
Reuben Niewenhuis is interested in philosophy, theory, technology, and interdisciplinary topics. Subscribe to his interviews here.
From the late nineteenth through most of the twentieth century, the evangelical Protestant Grenfell Mission in Newfoundland and Labrador, Canada, created a network of hospitals, schools, orphanages, stores, and industries with the goal of bringing health and organized society to settler fisherfolk and Indigenous populations. This infrastructure also served to support resource extraction of fisheries off Labrador's coast.
In Slow Disturbance: Infrastructural Mediation on the Settler Colonial Resource Frontier(Duke UP, 2021), Rafico Ruiz engages with the Grenfell Mission to theorize how settler colonialism establishes itself through what he calls infrastructural mediation—the ways in which colonial lifeworlds, subjectivities, and affects come into being through the creation and maintenance of infrastructures. Drawing on archival documents, maps, interviews with municipal officials, teachers, and residents, as well as his field photography, Ruiz shows how the mission's infrastructural mediation—from its attempts to restructure the local economy to the aerial surveying and mapping of the coastline—responded to the colony's environmental conditions in ways that expanded the bounds of the settler frontier. By tracing the mission's history and the mechanisms that enabled its functioning, Ruiz complicates understandings of mediation and infrastructure while expanding current debates surrounding settler colonialism and extractive capitalism.
Rafico Ruiz is the Associate Director of Research at the Canadian Centre for Architecture. He holds an ad personam PhD in the History and Theory of Architecture and Communication Studies from McGill University. He is the author of Slow Disturbance: Infrastructural Mediation on the Settler Colonial Resource Frontier and the co-editor with Melody Jue of Saturation: An Elemental Politics.
Padmapriya Vidhya-Govindarajan is a doctoral candidate at the Department of Media, Culture and Communication at NYU Steinhardt. Her research interests lie at the intersection of environmental justice, digital and film cultures, and community media-use practices.
