thinking   17674

« earlier    

Complexity Bias: Why We Prefer Complicated to Simple
Complexity bias is interesting because the majority of cognitive biases occur in order to save mental energy. For example, confirmation bias enables us to avoid the effort associated with updating our beliefs. We stick to our existing opinions and ignore information that contradicts them. Availability bias is a means of avoiding the effort of considering everything we know about a topic. It may seem like the opposite is true, but complexity bias is, in fact, another cognitive shortcut.

When we succumb to complexity bias, we are focusing too hard on the tricky 10% and ignoring the easy 90%.

Jargon…can be useful for people as a shortcut to communicating complex concepts. But it’s intrinsically limited: it only works when all parties involved know the code.

An important point to note is that Occam’s razor does not state that the simplest hypothesis is the correct one, but states rather that it is the best option before the establishment of empirical evidence. It is also useful in situations where empirical data is difficult or impossible to collect.
farnam  thinking 
3 days ago by abemaingi
Mental models
"These are some mental models I find useful"
advice  thinking  theory 
7 days ago by kkukshtel
alex petralia
I subscribe to a lot of newsletters and have benefited immensely from it. I write so many emails to my friends that I decided I needed to aggregate my ideas into a periodic and consistent digest (so as not to spam them). My newsletters primarily concern mental models & learning. You can find historical ones below:
mental  model  thinking  productivity 
8 days ago by cothrun
Psychopolitics: Neoliberalism and New Technologies of Power by Byung-Chul Han – review | Books | The Guardian
"The new surveillance society that has arisen since 1984, argues Han, works differently yet is more elegantly totalitarian and oppressive than anything described by Orwell or Jeremy Bentham. “Confession obtained by force has been replaced by voluntary disclosure,” he writes. “Smartphones have been substituted for torture chambers.” Well, not quite. Torture chambers still exist, it’s just that we in the neoliberal west have outsourced them (thanks, rendition flights) so that that obscenity called polite society can pretend they don’t exist.

Nonetheless, what capitalism realised in the neoliberal era, Han argues, is that it didn’t need to be tough, but seductive. This is what he calls smartpolitics. Instead of saying no, it says yes: instead of denying us with commandments, discipline and shortages, it seems to allow us to buy what we want when we want, become what we want and realise our dream of freedom. “Instead of forbidding and depriving it works through pleasing and fulfilling. Instead of making people compliant, it seeks to make them dependent.”

Your smartphone, for Han, is crucial in this respect, the multifunctional tool of our auto-exploitation. We are all Big Brother now. It is in part Catholicism with better technology, a modern rosary that is handheld confessional and effective surveillance apparatus in one. “Both the rosary and the smartphone serve the purpose of self-monitoring and control,” he explains. “Power operates more effectively when it delegates surveillance to discrete individuals.” And we queue overnight to get the latest model: we desire our own domination. No wonder the motto for Han’s book is US video artist Jenny Holzer’s slogan: “Protect me from what I want.”

Han considers that the old form of oppressive capitalism that found its personification in Big Brother has found its most resonant expression in Bentham’s notion of a panopticon, whereby all inmates of an institution could be observed by a single watchman without the inmates being able to tell whether or not they were being watched. Bentham’s invention in turn catalysed French theorist Michel Foucault’s reflections on the disciplinary, punishing power that arose with industrial capitalism, leading him to coin the term biopolitics. Because the body was the central force in industrial production, Han argues, then a politics of disciplining, punishing and perfecting the body was understandably central to Foucault’s notion of how power worked.

But in the west’s deindustrialised, neoliberal era, such biopolitics is obsolete. Instead, by means of deploying “big data”, neoliberalism has tapped into the psychic realm and exploited it, with the result that, as Han colourfully puts it, “individuals degrade into the genital organs of capital”. Consider that the next time you’re reviewing your Argos purchase, streaming porn or retweeting Paul Mason. Instead of watching over human behaviour, big data’s digital panopticon subjects it to psychopolitical steering."

"At least in Nineteen Eighty-Four, nobody felt free. In 2017, for Han, everybody feels free, which is the problem. “Of our own free will, we put any and all conceivable information about ourselves on the internet, without having the slightest idea who knows what, when or in what occasion. This lack of control represents a crisis of freedom to be taken seriously.”"

"No matter. How might we resist psychopolitics? In this respect, Han cuts an intriguing figure. He rarely makes public appearances or gives interviews (and when he does he requires journalists turn off their recorders ), his Facebook page seems to have been set up by Spanish admirers, and only recently did he set up an email address which he scarcely uses. He isn’t ungooglable nor yet off the grid, but rather professor at Berlin’s University of the Arts and has written 16 mostly lovely, slender volumes of elegant cultural critique (I particularly recommend The Burnout Society, The Scent of Time, Saving Beauty and The Expulsion of the Other – all available in English) and is often heralded, along with Markus Gabriel and Richard David Precht, as a wunderkind of a newly resurgent and unprecedentedly readable German philosophy.

For all that, and I mean this as a compliment, Byung-Chul Han is an idiot. He writes: “Thoroughgoing digital networking and communication have massively amplified the compulsion to conform. The attendant violence of consensus is suppressing idiotisms.”

Indeed, the book’s last chapter is called “Idiotism”, and traces philosophy’s rich history of counter-cultural idiocy. Socrates knew only one thing, namely that he knew nothing. Descartes doubted everything in his “I think therefore I am”. Han seeks to reclaim this idiotic tradition. In an age of compulsory self-expression, he cultivates the twin heresies of secrets and silence.

Perhaps similarly, for our own well being, in our age of overspeak and underthink, we should learn the virtue of shutting up."
capitalism  latecapitalism  technology  politics  2017  biopolitics  byung-chulhan  stuartjeffries  1984  freedom  control  data  mobile  phones  facebook  twitter  conformity  conformism  amazon  internet  web  online  markusgabriel  richarddavidprecht  philosophy  idiocy  overspeak  underthink  thinking  communication  neoliberalism  foucault  power  smartphones  bigbrother  catholicsm  jennyholzer  desire  michelfoucault 
10 days ago by robertogreco

« earlier