Attention conservation notice: I have no taste, and no qualifications to opine about histriography and/or evolutionary biology.
Books to Read While the Algae Grow in Your Fur; Scientifiction and Fantastica; Pleasures of Detection, Portraits of Crime; Biology; Writing for Antiquity
Posted at December 31, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no expertise which entitles me to opinions about books on the factional struggles of right wing nuts, even those factions which only avoid being active fascists because they're too busy jerking off online.
Books to Read While the Algae Grow in Your Fur; Scientifiction and Fantastica; Running Dogs of Reaction; Psychoceramica
Posted at November 30, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no qualifications to opine on the sociology of identity group boundaries, climate change, or the history of historical myths.
Books to Read While the Algae Grow in Your Fur; Scientifiction and Fantastica; Commit a Social Science; Writing for Antiquity; Pleases of Detection, Portraits of Crime; Tales of Our Ancestors; Cthulhiana; The Continuing Crises; Psychoceramica
Posted at October 31, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no qualifications to discuss ancient history. Also, there's nothing like starting a new class to cut down on reading time.
Books to Read While the Algae Grow in Your Fur; Enigmas of Chance; Writing for Antiquity
Posted at September 30, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no qualifications to say anything about cognitive science, philosophy, Marxism, intellectual history, or even, really, machinery.
Books to Read While the Algae Grow in Your Fur; Philosophy; Minds, Brains, and Neurons; The Collective Use and Evolution of Concepts; Pleasures of Detection, Portraits of Crime; Scientifiction and Fantastica; The Progressive Forces; Tales of Our Ancestors; Writing for Antiquity; Physics
Posted at August 31, 2019 23:59 | permanent link
For the first time in ten years, I find myself teaching data mining in the fall. This means I need to figure out what data mining is in 2019. Naturally, my first stab at a syllabus is based on what I thought data mining was in 2009. Perhaps it's changed too little; nonetheless, I'm feeling OK with it at the moment*. I am sure the thoughtful and constructive suggestions of the Internet will only reinforce this satisfaction.
--- Seriously, suggestions are welcome, except for suggesting that I teach
about neural networks, which I deliberately omitted because I am an
out-of-date stick-in-the-mud reasons**.
*: Though I am not done selecting readings from the textbook, the recommended books, and sundry articles --- those will however come before the respective classes. I have been teaching long enough to realize that most students, particularly in a class like this, will read just enough of the most emphatically required material to think they know how to do the assignments, but there are exceptions, and anecdotally even some of thoe majority come back to the material later, and benefit from pointers. ^
**: On the one hand, CMU (now) has plenty of well-attended classes on neural networks and deep learning, so what would one more add? On the other, my admittedly cranky opinion is that we have no idea why the new crop works better than the 1990s version, and it's not always clear that they do work better than good old-fashioned machine learning, so there.
Posted at August 14, 2019 17:17 | permanent link
\[ \DeclareMathOperator*{\argmax}{argmax} \]
Attention conservation notice: Slides full of bullet points are never good reading; why would you force yourself to read painfully obsolete slides (including even more painfully dated jokes) about a rapidly moving subject?
These are basically the slides I presented at CMU's Statistical Machine Learning Reading Group on 13 November 2014, on the first paper on what have come to be called "adversarial examples". It includes some notes I made after the group meeting on the Q-and-A, but I may not have properly credited (or understood) everyone's contributions even at the time. It also includes some even rougher notes about two relevant papers that came out the next month. Presented now
because I'm procrastinating preparing for my fall classin the interest of the historical record.
The critique: pick a random unit vector \(v\) and do similar story-telling about \[ \mathcal{X}_{v} = \argmax_{x}{\langle \phi(x), v \rangle} \]
"Evolved images that are unrecognizable to humans, but that state-of-the-art DNNs trained on ImageNet believe with \(\geq 99.6\)% certainty to be a familiar object. ... Images are either directly (top) or indirectly (bottom) encoded."
As you can tell from that figure, the evolved images look nothing at all like what human beings would think of as examples of those classes.
Results for MNIST are similar: in each plot, we see images classified (with \(\geq 99.9\)% confidence) as the digits given by the columns; the rows are 5 different evolutionary runs, with either direct (white-noise-y panel) or indirect (abstract-art-y panel) encodings.
It'd seem in-principle possible to use the technique of this paper to evolve images for maximal response from these cells, if you could get the monkey to tolerate the apparatus for long enough.
I guess a more purely Greek phrase would be "isotaxon", but that's just a guess.^
i.e., I learned about this paper from Shallice and Cooper's excellent The Organisation of Mind, but felt dumb for not knowing about it before.^
Posted at August 06, 2019 15:17 | permanent link
Attention conservation notice: I have no taste, and no qualifications to say anything about the biography of Karl Marx, the psychology of religion, cultural criticism, the sociology of psychoanalysis, or even, strictly speaking, the history of statistical methods.
Let me then propose, as an hypothesis, that whatever it may be on its farther side, the "more" with which in religious experience we feel ourselves connected is on its hither side the subconscious continuation of our conscious life. Starting thus with a recognized psychological fact as our basis, we seem to preserve a contact with "science" which the ordinary theologian lacks. At the same time the theologian's contention that the religious man is moved by an external power is vindicated, for it is one of the peculiarities of invasions from the subconscious region to take on objective appearances, and to suggest to the Subject an external control.
Books to Read While the Algae Grow in Your Fur; Philosophy; Minds, Brains, and Neurons; Pleasures of Detection, Portraits of Crime; Scientifiction and Fantastica; The Progressive Forces; Tales of Our Ancestors; Writing for Antiquity; Psychoceramics and Psychoceramica; Commit a Social Science; The Dismal Science; Enigmas of Chance
Posted at July 31, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no qualifications to say anything about European history.
Books to Read While the Algae Grow in Your Fur; Scientifiction and Fantastica; Writing for Antiquity; Pleasures of Detection, Portraits of Crime
Posted at June 30, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no qualifications to opine on international political economy and the global financial crises of 2008--, social theory, the history of the Roman Empire, or even the history of statistics. Also, I seem to have done a lot of re-reading this month.
Books to Read While the Algae Grow in Your Fur; Scientifiction and Fantastica; Pleasures of Detection, Portraits of Crime; Writing for Antiquity; Enigmas of Chance; The Dismal Science; Philosophy; Commit a Social Science; The Continuing Crises; Data Over Space and Time
Posted at May 31, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no qualifications to opine on income policy, the history of ideas, or even conspiracy theories.
Where was the kiln, what was the clay? What drove the wheel that turned the vessel?Who started the engine so late at night?
Which was the highway across the hills?Why did the animal turn on its keeper?
How did the preachers forge the bells?I drank the shadows, I studied the shell.
I heard the rain and I took the wheel.
Books to Read While the Algae Grow in Your Fur; Psychoceramica; Scientifiction and Fantastica; The Beloved Republic; Writing for Antiquity; The Great Transformation; Pleasures of Detection, Portraits of Crime; The Dismal Science; The Progressive Forces
Posted at April 30, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no qualifications to opine on intellectual history or social philosophy.
Books to Read While the Algae Grow in Your Fur; The Progressive Forces; Scientifiction and Fantastica; Writing for Antiquity; Philosophy
Posted at March 31, 2019 23:59 | permanent link
Attention conservation notice: I have no taste, and no qualifications to opine on Roman history, or even on demography.
The policy of the emperors and the senate, as far as it concerned religion, was happily seconded by the reflections of the enlightened, and by the habits of the superstitious, part of their subjects. The various modes of worship, which prevailed in the Roman world, were all considered by the people, as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful.(This is succeeded by paragraphs on "The superstition of the people", the "philosphers ... deduc[ing] their morals from the nature of man", and the role of religion in "the Roman councils".) Or, again:
A victorious line of march had been prolonged above a thousand miles from the rock of Gibraltar to the banks of the Loire; the repetition of an equal space would have carried the Saracens to the confines of Poland and the Highlands of Scotland; the Rhine is not more impassable than the Nile or Euphrates, and the Arabian fleet might have sailed without a naval combat into the mouth of the Thames. Perhaps the interpretation of the Koran would now be taught in the schools of Oxford, and her pulpits might demonstrate to a circumcised people the sanctity and truth of the revelation of Mahomet.(The latter clearly inspired Gellner.)
Books to Read While the Algae Grow in Your Fur; Scientifiction and Fantastica; Pleasures of Detection, Portraits of Crime; Tales of Our Ancestors; Writing for Antiquity; Enigmas of Chance; The Natural Science of the Human Species; Commit a Social Science
Posted at February 28, 2019 23:59 | permanent link
Attention conservation notice: Self-promoting notice of a very academic talk, at a university far from you, on a very recondite topic, solving a problem that doesn't concern you under a set of assumptions you don't understand, and wouldn't believe if I explained to you.
I seem to be giving talks again:
--- The underlying paper grows out of an idea that was in my paper with Andrew Thomas on social contagion: latent homophily is the problem with causal inference in social networks, but latent homophily also leads to large-scale structure in networks, and allows us to infer latent attributes from the graph; we call this "community discovery". Some years later, my student Hannah Worrall, in her senior thesis, did an extensive series of simulations showing that controlling for estimated community membership lets us infer the strength of social inference, in regimes where community-discovery is consistent. Some years after that, Ed asked me what I was wanting to work on, but wasn't, so I explained about what seemed to me the difficulties in doing some proper theory about this. As I did so, the difficulties dissolved under Ed's questioning, and the paper followed very naturally. We're now revising in reply to referees (Ed, if you're reading this --- I really am working on it!), which is as pleasant as always. But I am very pleased to have finally made a positive contribution to a problem which has occupied me for many years.
Constant Conjunction Necessary Connexion;
Enigmas of Chance;
Networks;
Self-Centered
Posted at February 05, 2019 21:04 | permanent link
Attention conservation notice: 1100+ words of Deep Thoughts on a creature-feature monster and cultural selection, from someone with no qualifications to write on either subject. Expresses long-held semi-crank notions; composed while simultaneously reading Morin on diffusion chains and drinking sake; revived over a year after it was drafted because Henry was posting about similar themes, finally posted because I amprocrasting finishing a grant proposalcelebrating submitting a grant proposal on time.
Godzilla is an outstanding example of large-scale cultural success, and of how successful cultural items become detached from their original meanings.
Godzilla's origins are very much in a particular time and place, namely Japan, recently (if not quite immediately) post-WWII and the national trauma of the atomic bombings and their lingering effects. This is a very particular setting, on the world-historical scale. It is now seven decades in the past, and so increasingly gone from living memory, even for the very long-lived population of Japan.
Against this, Godzilla has been tremendously successful culturally all over the world, over basically the whole time since it appeared. I don't mean that it's made money (thought it has) --- I mean that it has been popular, that people have liked consuming stories (and images and toys and other representations) about it, that they have liked creating such representations, and that they have liked thinking about and with Godzilla.. (In contemporary America, for instance, Godzilla is so successful that the suffix "-zilla" is a morpheme, denoting something like "a destructive, mindlessly-enraged form of an entity".) Necessarily, the vast majority of this success and popularity has been distant in time, space, social structure and cultural context from 1950s Japan. How can these two observations --- the specificity of origins and the generality of success --- be reconciled?
To a disturbing extent, of course, any form of cultural success can be self-reinforcing (cf. Salganik et al.), but there is generally something to the representations which succeed (cf., again, Salganik et al.). But, again, Godzilla is endemic in many contexts remote in space, time and other cultural features from immediately-post-war Japan. So it would seem that whatever makes it successful in those contexts, including here and now as I write this, must be different from what made it successful at its point of origin.
It could be that Godzilla is successful in 1950s Japan and in 2010s USA because it happened to fit two very different but very specific cultural niches --- the trauma of defeat culminating in nuclear war, on the one hand; and (to make something up) a compulsive desire for re-enactments of 9/11 on the other hand. But explaining wide-spread success by a series of particular fits falters as we consider all the many other social contexts in which Godzilla has been popular. Maybe it happened, by chance, to appeal narrowly to one new context, but two? three? ten?
An alternative is that Godzilla has managed to spread because it appeals to tastes which are not very context-specific, but on the contrary very widely distributed, if not necessarily constant and universal. In the case of Godzilla, we have a monster who breaks big things and breathes fire: an object of thought, in other words, enduringly relevant to crude interests in predators, in destruction, and in fire. Since those interests are very common across all social contexts, something which appeals to them has a very good source of "pull".
This is not to say that Godzilla wasn't, originally, all about being the only country ever atom-bombed into submission. But it is to say that we can draw a useful distinction between the meanings successful cultural products had originally and those attached to them as they diffuse. It is analogous to the distinction the old philosophy of science used to draw between an idea's "context of discovery" and its "context of justification", though that had a normative force I am not aiming at. (For the record, I think that many of the criticisms of the discovery-justification distinction are weak, mis-conceived or just flat wrong, and that it's actually a pretty useful distinction. But that's another story for another time.)
For Godzilla, like many other successful cultural products, the "context of invention" was a very historically-specific confluence of issues, concerns and predecessors. But the "context of diffusion" was that it could appeal to vastly more generic tastes, and make use of vastly more generic opportunities. These are still somewhat historically-specific (e.g., no motion-picture technology, no Godzilla), but much less so. I am even tempted to formulate a generalization: the more diffused a cultural product is, in space or time or social position, the less its appeal owes to historically-specific contexts, and the more it owes to forces which are nearly a-historical and constant.
What holds me back from declaring cultural diffusion to be a low-pass filter is that it is, in fact, logically possible for a cultural product to succeed in many contexts because it seems to be narrowly tailored to them all. What's needed, as a kind of meta-ingredient, is for the cultural product to be suggestively ambiguous. It is ambiguity which allows very different people to find in the same artifact the divergent but specific meanings they seek; but it also has to somehow suggest to many people that there is a specific, compelling meaning to be found in it. When we consider cultural items which have endured for a very long time, like some sacred texts or other works of literature, then I suspect we are seeing representations which have been strongly selected for suggestive ambiguity.
It is a cliche of literary criticism that each generation gives its own interpretation of these great works. It is somewhat less of a cliche, though equally true, that every generation finds a reason to interpret them. Pace Derrida and his kin, I don't think that every text or artifact is equally amenable to this sort of re-interpretation and re-working. (Though that notion may have seemed more plausible to literary scholars who were most familiar with a canon of books inadvertently selected, in part, for just such ambiguity.) There are levels of ambiguity, and some things are just too straightforward to succeed this way1. It is also plainly not enough just to be ambiguous, since ambiguous representations are very common, and usually dismal failures at propagating themselves. The text or artifact must also possess features which suggest that there is an important meaning to be found in it2. What those features are, in terms of rhetorical or other sorts of design, is a nice question, though perhaps not beyond all conjecture. (I strongly suspect Gene Wolfe of deliberately aiming for such effects.) Something keeps the great works alive over time and space, saving them from being as dead as Gilgamesh, of merely historical interest. Because they are interpreted so variously, they can't be surviving because any one of their interpretations is the right one, conveying a compelling message that assures human interest. Rather, works outlast ages precisely because they simultaneously promise and lack such messages. This quality of suggestive ambiguity could, of course, also contribute to academic and intellectual success --- making it seem like you have something important to say, while leaving what that thing is open to debate, is one route to keeping people talking about you for a long time.
... or so I think in my more extreme moments. In another mood, I might try to poke holes in my own arguments. As for Godzilla, I suspect it's too early to tell whether it possesses this quality of suggestive ambiguity, but my hunch is that this dragon is not a shape-shifter.
I seem to recall that Umberto Eco once, to make this point, had a parable about employing a screw-driver to clean out your ears. But if my memory has not invented this, I cannot now find the passage. — Edited to add, November 2021: A reader helpfully points that Eco makes this point on pp. 145--146 of Interpretation and Over-Interpretation (Cambridge U.P., 1992), riffing on something Richard Rorty wrote on p. 102 of the same volume. I am relieved that this is not one of those instances where my memory twisted the story almost out of recognition.^
Though, again, we should be aware of the self-reinforcing nature of cultural success, the way that something might seem important to re-interpret or re-work in part because it is already widely known.^
The Collective Use and Evolution of Concepts; Scientifiction and Fantastica; Modest Proposals
Posted at February 03, 2019 15:08 | permanent link
Attention conservation notice: I have no taste. I also have no qualifications to discuss the history of millenarianism, or really even statistical graphics.
Books to Read While the Algae Grow in Your Fur; Enigmas of Chance; Data over Space and Time; Pleasures of Detection, Portraits of Crime; Tales of Our Ancestors; Psychoceramica; Writing for Antiquity Commit a Social Science
Posted at January 31, 2019 23:59 | permanent link