Scientific Method as Strasberg’s Method
March 3, 2010
We’ve been hearing a great deal about science in the media in the context of climate change and new energy sources lately, and the quality of some scientific work has been called into doubt, and there have been calls for an increased understanding of science to try and stop misrepresentation by the media, blah, blah, blah. This call for dialogue between the fields of arts and sciences is happening on more and more occasions as science gets more difficult and mass media becomes less patient. Anyone still remember CP Snow ? So why don’t we look at things a slightly different way ?
Science is media
That sounds a bit odd, but philosophically science is a mechanism by which we try to understand the physical reality that we inhabit and mass media (especially news journalism) is also a mechanism to help understand the world around us. Their methods are different but their core goals are the same – enhanced understanding of reality.
So lets look at some recent science through a media lens. In fact let’s get PoMo on its ass !
Marshall McLuhan in ‘The Medium is the Massage’ posits that you perform the message that you wish to communicate. It doesn’t matter if that is verbally, ethically, artistically, mathematically or physically, what you do and how you do it IS what you say. On the other side of the coin if your performance does not tie in with your message the audience undergoes cognitive dissonance and the message is garbled, contradictory and ineffective.
Strasberg’s Method Acting technique is a great example of this. The actor does everything in his power to become the character in order that his whole performance reflects the experience of that being, in so doing the words and the physical body perform as one and, hopefully, the role is played well. The actor doesn’t actually become the character, that would be impossible, but he will take on or construct every aspect of that character that he can discover.
So if we take the recent CRU email scandal (yes, scandal), we have a set of scientists who perform their science under the scientific method which involves openness, respect for others results and views, self-criticism, peer-review and data validation. Over the years they have told us ‘trust us, we’re the best, we do good science’, in effect we’re following the scientific method, and now we find out that their performance is not backed up by their method. We thought that we were seeing the real thing, or at least a good approximation of the real thing with the scientists suffering for their art, but we were sold a poor performance. A shallow frontage. Its like finding out that a character that Al Pacino plays never actually liked coffee but Pacino forced a re-write because he couldn’t go without his morning joe.
For the record and as a former scientist I find the actions of the CRU scientists abhorant, but human (I never lived up to my own view of what a scientist is, which is why no longer call myself one, though I still perform the role of scientific critic). For me the affair doesn’t detract from the credibility of climate science as a whole, but its disturbing that their performance was more Lee Majors than Lee Strasberg.
They need to get their method back.
The Virtual Revolution – Part Two, better
February 7, 2010
The second of the BBC’s Virtual Revolution season was much better than Part One.
This episode directly contradicted the first episode on several occasions, which is a good thing for reasons that I spelt out in my previous post on this subject.
One of my continuing gripes though is this strange meme that the internet is unregulated. Communications traffic is regulated in almost every nation state in the world. The reporter managed to tear herself away from West Coast USA for a few moments, so could easily have asked around to discover this for herself.
Provision of the physical means of communication is regulated in most states and the routing infrastructure is certainly subject to regulatory oversight. Just because you don’t sign a specific ‘internet traffic’ contract with your telecoms service provider doesn’t mean that this traffic is not covered under the contract that you have with them and hence the regulations that they come under.
One of the strangest comments was that ICANN wasn’t subject to national control !? OK, there is no longer a direct chain of command eminanting from the US government, but so long as ICANN is an incorporated entity under US law it is subject to US government oversight. Its only 3 years since they actually let that chain of command slip somewhat, so don’t fool yourself that its gone entirely.
As a former mobile telecoms professional I used to install new national scale mobile phone systems around Europe. Each country had its own stance on control of telecoms; from the former Russian states that only had one provider and which required all handsets and phone lines to be registered to named individuals, to the liberalised markets where only the handset identifier was required to enable pay-as-you-go users to log on. The traffic through both models were equally subject to regulation, only the degree of specificity to a individual’s comms traffic is different.
So again the techno-utopian view was put forward again, that the net subverts and opens, only this time some more realistic downsides were addressed. Don’t misunderstand I like that tech can be used to pry open closed networks, but the thing is that every sub-network has a gateway that can be shut, so to say that what we have now is anything but a learning period for govts is (agreeing with the programme here) premature. That you can get round Iran’s IP filters is no great trick, all that means is that you know more than the Iranians about the technology that is in place. You have to remember that every nation still has access to the big off switch, they can still turn the routers off. So I’ll repeat what I said in my last review – until there is an entirely new infrastructure that is not regulated or government controlled the idea that the WWW is a free space is simply not true. A combination of satellites and dynamic mesh networks would do the job. Anyone fancy clubbing together to buy a constellation of broadband satellites ? I reckon 20 or so would probably do.
I wish that folks who talk about science & tech in the media would sometimes actually try and seek out people really involved with the deep and dirty bits, not just the headline acts and talking heads. Just because you started a fight 10 years ago it doesn’t mean that you are still up to date on the weapons being employed. Just as the net can become Balkanised, the self-reinforcing argument of automatic internet freedom has also become an unrealistic meme.
The Ethics of Data Mining – Mediated Memory
January 9, 2010
I’m going to pose myself questions questions here rather than answer them. Self-indulgent I know, but hell its my party and I’ll cry if I want to 
Digital data has some properties that could or should impact on ethics. I’m going to take a look at three of them this time;
It is non-corporeal, so possibly not as susceptible to the ravages of time as paper would be
It is transmissible, so probably not subject to physical location
It is a record of events that may be edited or erased leaving little or no evidence of those actions
The first two points are similar, in that they relate to inadvertent data loss, but relate to ethics in very different ways. The third is a very different quality.
Non-corporeality – The onwards march of time and technology makes specific media obsolete. That is as true for spoken language as it is for other media formats, but the loss of spoken languages is a large enough topic for a post on its own, so I’ll stick to physical media.
Ask yourself – ‘When did I last buy a 35mm photographic film or a 90 minute audio cassette ?”
For myself, it’d have to a decade or more, and I owned a 35mm SLR camera until 3 years ago ! I just kept a stock of old film in a box in the fridge up to its use by date, and past in some cases. Now as I climb the technology ladder I have my music CDs as reference, but don’t need to touch them as my music is transferred from device to device with no apparent loss of quality. So long as I make those steps up the ladder while technology exists to bridge the gaps no data is lost. So here comes the first question.
Do we have an obligation to keep data in its original form and format, respecting the media that it was originally hosted in, do we have an obligation to retain the information contained in the data, or is the data disposable and only the effect of the data relevant ?
In many ways the existence of the institutions of ‘the museum’ and ‘the library’ answer this question from our ancestor’s point of view. Certainly in the UK, philanthropists saw the advancement of science and the education of the masses as a moral obligation, but what about the curation of data for historical rather than scientific purposes ?
I think that we can say that retained samples are a valuable weapon in the arsenal of scientific endeavour, without much doubt. Whether it be new species of animal in today’s world, samples of pathogens lost to science or the ability to re-examine old specimens with new techniques, a library of original, physical sample material is an essential part of science, but what about non-corporeal data ?
Audiophiles still see the crackle and hiss embodied in vinyl recordings as adding character and being more authentic than ‘clean’ digital renditions, but to me this would imply that the recording artist, as the author of their own material, would want a degraded recording. I really don’t think that’s true. If I were a musician I would want my recordings to be heard as played, not as recorded. But then the experience of listening to music is not the same as the experience of playing it, so a direct equivalence between the data as recorded and the data as experienced is going to be a tricky one and probably something to consider another day.
Can you imagine the curator of a museum in 1,000 years time carefully handling the mix tape that you made for wassername in ’88 ? But why not ? Its an excellent piece of social history communicating universal feelings and allowing later generations to connect with past generations on an emotional level. No different from a birthday party invitation sent 2,000 years ago or love letter written 4,000 years ago. But that assumes that the data can be read in hundreds of years time.
The non-corporeality of digital data does hide degradation introduced by copying and by natural stochastic processes, such as cosmic rays hitting storage media or radiometric decay. We should not consider data stored on digital media such as magnetic tapes, CDROMs or laserdisks as immune to degradation, indeed they are more prone to damage than paper in many circumstances. That’s not as surprising as it may at first seem since we have 4,000 years of paper technology under our collective belts, but less than 100 of electronic recording and experience using plastics. In my own lifetime I have seen data storage formats become obsolete (and so have you), but that’s not even considering MIME types.
Every new start-up seems to define their files in a new way. This is 100% understandable in the context of intellectual property rights and the advance of technology, but it also means that the failure of each of these companies will consign their file type to the rubbish bin. Effectively we are spawning and killing a new ‘language’ each time this happens and any data recorded in this language will need either translation into more common languages or the preservation of a Rosetta Stone for as long as that data might be preserved. In this context the decadal lifespan of CDROM and magnetic tapes starts to seem like a long-term issue and the churn of data formats the overwhealming problem. Since we cannot ethically restrict the proliferation of new languages, the best that we can hope for is that file types are translatable. Unfortunately translations almost always result in loss of data fidelity.
So the physical nature of storage media for digital data is less of a defining factor than we might at first believe, but before we reject its potential impacts there is the question of whether the original physical items need to be curated in the same way as any museum piece. Should we collect one of everything just so that the next generation has access to it in something close to context ? This question I will leave for the historians.
The non-corporeality of data may impact more through the potential for high-fidelity copying to multiple locations and this feeds neatly into out next topic;
Transmissibility – Not a new feature of data, after all the telegraph was transmitting non-corporeal data around the world in the 19th century, but perhaps I mean the ability to provide photo-realistic reproduction to anywhere almost instantly.
If we assume that we are not going to get significant data degradation through each copy (i.e. that the fidelity is retained) or that the original reference copy is still available, data becomes a commodity available on-demand. Our data networks make that possibility a reality, whether it be via broadcast media, sharing or sale through websites or via ‘direct’ network connections such as FTP or PPTP.
Generally we do not even think about whether we are receiving what is being sent, unless there is some obvious fault. Our technologies are reliable enough that, at the point of consumption, we consider the data as a good representation of the original. That is not to say that checks on data fidelity don’t happen in the background with most transmission mechanisms, they do, and a significant portion of bandwidth used on the internet is devoted to comparing sent to received.
The question then becomes why are we happy to have copies of original data many times removed from the original when the original (or a much closer removal) is available ?
It is often said that we live in a media age, but most would consider that to refer to the number and availability of media channels, when in fact the most pervasive mediated experiences that we have is with the data that makes everyday life possible.
Just to give an example; even 10 years ago I wouldn’t have dreamed of money as a mediated experience, yet in most senses it is just that. Very little cash actually flows through my wallet these days. I rarely visit a bank. I trust all those data transmissions that are running in the background to provide a very real outcome like food on the table. But why should I ? Well the honest truth in this case is that I don’t trust digital money any more than I trust hard cash. Both are copyable, both are stealable. Both are mediated experiences of wealth. To me they are no different, so I have no philosophical problem in a cashless economy. But that’s not the same as the ethics of error checking.
Engineers strive for high fidelity data transmission. It is a matter of honour and professional pride. Depending on the application it can be a matter of life an death.
Bankers (should) strive for high fidelity transactions. It should be a matter of honour and professional pride. Depending on the customer it can be a matter of life an death.
Journalists should strive for high fidelity transactions. It should be a matter of honour and professional pride. Depending on the story it could be a matter of life an death.
But past those three professions, high fidelity data transmission is mostly an aesthetic choice but not universally an ethical one. That’s why we have security certificates, passwords, ID checks and all that apparatus that at first sight looks Orwellian but, when you understand what it is compensating for, is much more depressing. Its plugging the ethics gap between personal and professional.
Is it right that we load our communications technologies sending multiple copies of data rather than consigning a single authoritative item of data to a secure store and simply reference it from there ? Computer programmers working in groups do this already using applications collectively known as Version Control Software. Could we create a Version Controlled repository for all human knowledge ?
This brings us to digital memories as editable and erasable records;
In the Version Controlled world nothing is ever deleted without consensus. Edits are recorded so that if some piece of data was to be found to lead to a dead-end you can back-track to the last useful data and try a different approach.
But what happens if a particular thread of knowledge leads to disaster/evil/daytime TV or whatever, what then ?
Without infinitely reproducible data a society can choose to forget. If data is infinitely reproducible we have to assume that a copy exists somewhere, even if it is only in a router cache that is not immediately accessible. If the potential exists for a copy to resurface, then ethically we have to consider that it will. Forgetting is not a choice that is practically open to us in the massively networked digital world.
Forget is the wrong word in some of these cases, ‘consign to the past and move on whilst retaining full knowledge’ could be a better way of putting it. For example the Truth and Reconciliation commissions in Rwanda and SA, are a way of accommodating of unpalatable facts until they fade a little before merging with the background of history. Anti-Nazi laws in Germany are there to provide several generations space from the shared horror of WW2 and they will not be seen to be successful until at least 2050, when the children of Nazis have died, so providing a removal from the first person experience.
But there are problems with the version controlled world where threads of knowledge are prioritised and the flow of history consciously re-routed.
At a personal level we loose our sense of ourselves and our innate ability to put things behind us, and even the essential personal liberty of simply growing up. Lets take a few examples to illustrate what I’m getting at;
Criminal offenses committed by persons under a certain age are usually dealt with differently to those committed by adults. The dividing line between child and adult is different under different legal systems, but it is present in the vast majority of cases. What is also present in most cases is a statute of limitations which means that offenses are deemed to have no relevance under law after a certain amount of time. The convergence of these two legal principles usually means that offenses committed as a child will be wiped ‘off the record’ after a relatively short period and the child allowed to go on with life as a reformed character having learned its lesson.
I see no reason why data should be treated any differently, yet if a copy of an old web page surfaces that contains embarrassing, or even harmful, personal information any person can act on it. The trope about ‘nothing to hide’ is idiotic. Everyone has something that they would rather wasn’t repeated ad nauseum in public whether it be bad fashion choices, awkward breakups, financial embarrassment or even a physical blemish. There is no small amount of debate on this, but one of the most interesting recent stories is this on from BBC News. How can Facebook ban you from deleting yourself from their platform ? To me this is a great piece of social commentary art.
Anyway. Too long. Move on.
The screen-life ironic
December 3, 2009
I think that maybe I’m a bit of a weirdo.
There are aspects of life that most people consider private, closed to debate, embarrassing, secret, even forbidden. I haven’t a clue what they are. Does that mean that I am a deviant from the social norm ? I’d say not unless we understand what the social norms are saying about what life should be.
Lets start with an easy one;
I don’t find watching trashy movies embarrassing. In fact I love bad effects, cliched dialogue, non-sensicle plots and ham acting. To me that is real life. I can imagine floating through space with a plastic-faced alien who magically speaks English.
Ken Loach and the whole ‘gritty urban realism’ thing isn’t my life. I can’t imagine wanting to imagine being trapped in a loveless marriage in a towerblock in Burnley. I’ve nothing against Burnley I just can’t imagine wanting to be there. I don’t have a pregnant teenage daughter and a crack addicted pit bull. That’s not realistic to me, it’s just depressing. I’m not being anti-intellectual or dismissing the plight of the inner cities, I’m failing to be entertained by entertainment.
The question is what is ironic here ?
(Just so there’s no misunderstanding, throughout this post I will be using the word ‘ironic’ in the dramatic sense of multiple meanings, rather than the more popular, comic sense of wry humour)
Is it that as someone who is considered in the top quartile intellectually (smug) I like ‘poor quality’ entertainment ? Or is it that precautionary tales told without irony are considered entertainment ? The thing is the nearest programming that I can think of as equivalent to the high-brow precautionary tales of urban realism in the ‘low rent’ end of the market is ‘You’ve Been Framed!” which is unashamedly pitched as entertainment. I bet you never saw Ken Loach and You’ve Been Framed as sharing a common gene
I have no problem watching real people being hit in the face with a tennis ball, I might even laugh once I’ve got over the wince reflex. I just don’t feel the same way about urban realism. I can’t relate to it. Its not as if I haven’t lived in some pretty rough areas in South Manchester. Places where small riots go unreported and firebombings are not unknown. While I was there we had an armed home invasion where my friends and I barricaded ourselves into our living room for our own protection until the armed response unit got there, another time the police used my bedroom as a surveillance post during a spate of local burglaries, and yet I’m not entertained by re-enactments of grimness.
Terrible things happen in the world all the time and sometimes I even do something about them, but that doesn’t mean that I want to pay to watch them. Twist them around a bit and I’m fine. Make the pedo a wicked witch, make the thug a sith lord and set it all in Oz. I don’t care. At least show that some imagination has gone into it, then I may find it entertaining. Then I might find it relevant to my life. I’m Homer Simpson in A Star is Burns
Does that mean that I can only deal with representations of the real world if presented to me ironically ? Or that involve sporting equipment and pain ? No, of course not. I watch the news. I engage in debate.
The acceptable social norm is for me to be a concerned and engaged citizen. Actually its not really. Its to be a vocally concerned and physically unengaged individual. But we say its the first because it sounds like we care. It is acceptable for me to sound like I care. The norm is hypocrisy.
So is the social norm itself ironic ? or am I just disappearing up my own post-modern ass ?
La vie virtuelle
July 26, 2009
I’ve just had a wake-up call from reality. I hate those things, they always mean that I’m going to have to do something I don’t like.
Recap: I applied and was offered a place to attempt my PhD at the other end of the country. I recently went there for the first time. Lovely place, pleasant town, college was a bit run down but they are getting a new one soon.
But it felt wrong. I couldn’t really put my finger on it.
Was it the interactions that I had with people while I was there ? On the whole they weren’t unpleasant, probably not the most helpful folks I’ve every met in the service sector, but honest. They seemed OK online.
Was it physical isolation ? OK it was a long drive from here to there, but here is more isolated than there.
Maybe it was just the weather and sleep deprivation due to heavy rain on canvas.
It was a long drive home, so I thought about it quite deeply (but not to distraction). I think that the place wasn’t sufficiently different to where I was coming from. The physical balance was different with more focus on land and less on sea, but essentially the elements are the same. Even the economies of the areas are similar – mining, farming & tourism. Again, a different balance but the same elements.
And I wondered about how that sort of ambient situational noise would translate into online communities or even if it is relevant since the sense of physical ‘place’ online has no direct analogy. In a way this is what my PhD was supposed to be about – the translation effects between online & offline versions of reality. What do people say when the world is looking over their shoulders vs what do people do in the privacy of their own lives ?
Update – has ‘place’ been replaced by ‘community’ online ? If so, perceiving community is not dependent on any physical parameter, apart from access to the net. What does that mean in terms of nation and of national politics ? If our community only lies in virtual space do we pledge allegiance to the physical embodiment of the virtual space and form our own armies to protect server farms ? Do we take responsibility for that virtual community and its real-world impacts or is there something inherently different about a non-corporeal community ? Does its basis in the commercial world mean that an online community can be expected to persist in the same way as a physical one ? What happens when Facespace goes bust ? Is it the same as a nation going into political turmoil ? Are there online refugees ?
Yes, lots to explore over the next few years. Check out the new report on the Internet and Civic Engagement from the Pew Internet Project. Interesting stuff, but a bit cart before the horse. I think that we need to address some of the deeper questions about how people engage with each other before we start to act on this sort of data.
