A Most Dangerous Machine

A Most Dangerous Machine

by Sarah Perez

Facebook’s News Feed has decided that I like gruesome murders. Actually, senseless deaths and gruesome murders. I’m not exactly sure when the problem started, but I imagine it was around the time of one of the now too-common stories of mass shootings like Sandy Hook. Or at least, that’s what I like to tell myself – that surely, I was following a nationwide news story of importance rather than clicking sensational headlines that trade human tragedy in exchange for pageviews.

I’m not really sure.

But what I do know is that now any extensive visit to my Facebook News Feed has grown really depressing.

Amid tech news and baby photos, I’m now bound to come across some shared headline of something so horrific, so odd and unbelievable, that I actively have to stand up and walk away from my computer or put down my phone to keep myself from clicking. After commenting on a friend’s mobile photo upload, I scroll down to find the worst of humanity only a few items below. I don’t want to know why this man put a pig mask on his wife after stabbing her 82 times, but I’m going to click. I’m sorry, I just am. (Did you?)

And in clicking, I feed the machine. The emotionless algorithm that simply matches my interests to the stories that display. The algorithm that feels no remorse in abusing my sometimes precarious psychological state in exchange for increased time-on-site or pageviews.

Okay, I admit it. I’m human. And human curiosity can be a damning thing. I’m weak, and I’m ashamed. I am the person who is going to slow down and look at the wreck on the side of the road. And sometimes, I’m going to click the linkbait. It’s not always of the UpWorthy variety.

What is Facebook’s responsibility to stop reinforcing the worst of my online behavior? Really, how many times should the most tabloid-esque murder-du-jour story rise up to the top of my News Feed? Today alone, I’ve seen stories of a boy who choked his cheerleader girlfriend, of dismembered body parts strewn around Long Island, of a man who killed a teenaged neighbor over a lawnmower. I don’t need to know these things. They don’t improve my life or my understanding of the world in any way. They only reinforce my belief that people are horrible, and that evil is real.

Today, I unfollowed Gawker as one of my “news” sources on Facebook, which should go a long way to fixing this problem, as they seed a lot of this kind of human-death-for-content. (You can do this from the drop-down box on the post – just click the “Unfollow” option.) I hope it’s a permanent solution, but I’m still wary of loading my News Feed. What terrible thing awaits me below?

After the deed is done, Facebook asks me why did I unfollow this source? I click the link to tell it exactly why I did such a thing, but the only options are “annoying or not interesting,” “shouldn’t be on Facebook,” or “spam.”

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Where is the option for “it’s just too much?” Where is the option for “psychological abuse?” Where is the option for “because I can’t trust myself around linkbait?”

Oh, it’s on the next screen:

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Let’s be fair: Facebook is not the only site that takes the personalization element to its worst possible extreme.

I read a story about a Taiwanese plane crash on Yahoo News, and my “Recommended for you” section is immediately filled with other tales of death and horror. I scroll down and see these suggestions: a man who killed a neighbor over a tree-trimming feud; a mother and daughter who die from a food truck blast; an inmate’s botched execution; a Nigerian man with Ebola; the man who shot a pregnant intruder; the father whose toddlers died when a dresser fell on them; the teen who murdered an 11-year old at a slumber party – and all that’s after just a scroll or two.

Thanks, Yahoo. I’m now hiding under my bed afraid of the world.

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I don’t want to be uniformed. I want to read the news. There are wars going on. There is political upheaval. What are we doing about the child refugees? These are things I need to know more about. These are things I should have spent my random few minutes of news browsing on, but yet I’m instead fed the “stories I like” via algorithms that have taken the place of human editors – editors who would have known not to create entire front pages filled with the faces of death.

This is not just a minor annoyance. It’s a very real concern – not only about the narrowing window I have on the news of the world, but a concern about the impacts of emotionally damaging content on unsuspecting victims. This is especially worrisome since Facebook, it seems, has no problem running psychological experiments on unwitting users. A test, which no Facebook user knew about until it wrapped and was discovered by the media, was a study that was meant to discover whether Facebook’s News Feed content could impact a user’s emotional makeup. Spoiler alert! It does.

Consider me just another data point. I read Facebook; I feel sad.

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More seriously, consider the impacts of unfeeling technology and impersonal algorithms on the vast numbers of those suffering from mental illnesses. Whether they’re browsing self-harm content on Tumblr and Instagram, or vlogging their most heinous thoughts – as did the Santa Barbara shooter who threatened to “punish” “you girls” in his YouTube videos before his terrible spree.

While our legislators argue over gun control, the U.S. is suffering from a mental health epidemic – a direct result of mental health reforms that were originally meant to stop the abuses of human rights that took place in the psych wards of the past. But now we have a system that actively prevents people from getting help.

People who suffer from distorted – and dangerous – mental states, or even with more treatable conditions like depression, are also using computers, browsing the web, and reading sites like Yahoo News and Facebook. And we don’t know the long-term impacts of them being subjected to the outright manipulations that take place when a site like Facebook decides to study them like lab rats. Nor do we fully understand the impacts to the rest of us when Facebook or some other news portal simply rolls out a new “recommendation algorithm” as part of its everyday experimentations.

When the machine over-feeds someone stories about death and violence, do they get partial credit later for their psychological break – or do they only get lauded for helping catch the killers through digital debris or uniting the victims via online support groups?

This is one of the many fallouts from our linkbait addiction – the result of a culture too overwhelmed with content to read anything at length. But to the humans building these systems, I ask you to remember this: We are an easily tricked and manipulated species. When all you count is what gets clicked, the algorithm fails. At best, a news room loses focus. At worst…well, look around.

Psychological abuseWikipedia: Psychological abuse, also referred to as emotional abuse or mental abuse, is a form of abuse characterized by a person subjecting or exposing another to behavior that may result in psychological trauma, including anxiety, chronic depression, or post-traumatic stress disorder. Such abuse is often associated with situations of power imbalance, such as abusive relationships, bullying, and abuse in the workplace.

Can You Experience Déja Vu of a Place or Situation You’ve Never Encountered?

Can You Experience Déja Vu of a Place
or Situation You’ve Never Encountered?

by Ellen Smucker-Green

Alan Brown, professor in the department of psychology at Southern Methodist University, Dallas, responds:

Déjà vu is a startling mental event. The phenomenon involves a strong feeling that an experience is familiar, despite sensing or knowing that it never happened before. Most people have experienced déjà vu at some point in their life, but it occurs infrequently, perhaps once or twice a year at most.

Although déjà vu often feels supernatural or paranormal, glitches in the brain might be to blame. One possibility is that a small seizure occurs in brain regions essential for memory formation and retrieval—the hippocampus and parahippocampal gyrus, areas deep in the middle of the brain. When you see your grandmother, for example, spontaneous activity in these regions creates an instant feeling of familiarity. With déjà vu, a brief synaptic misfiring might occur in these areas, creating the illusion that the event has occurred before. In support of this idea, studies show that some individuals with epilepsy have a brief déjà vu episode prior to a seizure, with the focal area of the seizure often falling in the hippocampus and parahippocampal gyrus.

Other phenomena might also help explain déjà vu, such as inattentiveness. Because we often navigate the world on autopilot, we take in much of our surroundings on an unconscious level. People who text on their cell phones while walking are only superficially aware of the shops and pedestrians they are passing. Perhaps an episode of déjà vu begins during such a moment. When we emerge into full awareness, we might do a perceptual double take. We are struck by a strange sense of familiarity because we saw the scene just moments before, unconsciously.

In a recent study, Elizabeth Marsh of Duke University and I investigated this idea. We showed participants dozens of unique symbols. Some of them were flashed too quickly for participants to consciously detect before they were revealed for longer viewing. Our participants were significantly more likely to identify a novel symbol as familiar if they had subconsciously glimpsed the image before.

A third possibility is that we have forgotten the prior experience. The psychology literature is replete with stories of adults visiting a notable place, such as a castle, and becoming overwhelmed by an uncanny sense of having been there before. Their parents, however, clued them in: they had been to the castle as a very young child. Similarly, television and photographs can breed a false sense of familiarity later on. For example, having watched a documentary on a castle a decade ago might lead to a sense of déjà vu when you visit it.

So, yes, it is possible to experience déjà vu related to a completely new place. Our brain is always searching for connections. As a result, we can sometimes make links that simply aren’t there.

Why I Left 60 Minutes

Why I Left 60 Minutes

The big networks say they care about
uncovering the truth. That’s not what I saw.

By CHARLES LEWIS

Ernest Hemingway famously said that “the most essential gift for a good writer is a built-in, shock-proof shit detector. This is the writer’s radar and all great writers have had it.” He was talking about the novelist, I suppose. But his dictum applies to the investigative journalist, in spades. It is the born reporter who insistently, even masochistically, clings to the notion that things are not what they outwardly seem and pursues the hidden truth in any situation even when other people prefer to ignore it. For most people this simply is not normal human activity.

Imagine discovering that a paid FBI informant may have actually killed a civil rights worker during one of the most famous civil rights marches in U.S. history? Or that a top county public school official had put 23 of his relatives on the payroll, sexually harassed female employees and separately had informed the parents of handicapped students that their children couldn’t attend school. Or uncovering the fact that the most famous divorce lawyer in America had been literally raping his clients. Or that the (then) biggest savings and loan fraud in the U.S. was actually an inside job, in which a banker had allowed his financial institution to be defrauded as he received millions of dollars from the perpetrators. Or that a presidential campaign co-chairman had helped teach white supremacist groups how to develop a militia capacity. In Washington, D.C., especially in Washington D.C., an investigative reporter’s shit detector must be mighty.

I’ll admit it takes a strange sort of zeal to spend months or years on a single subject, to accept rejection by scores of sources, to weather threats—everything from the very real possibility of being thrown from a second-story window to being stalked outside my hotel room to million-dollar lawsuits and almost universal calumny—all in dogged pursuit of obscured information. Despite having spent a lifetime with this peculiar form of affliction, I’m sure I can’t fully explain it.

But when I embarked on this profession, I was in many ways prepared for all that—for the threats, the lawsuits and the general hostility. That was just the cost of doing business. What I didn’t foresee, what floored me and frustrated me, was that sometimes the biggest obstacles in the pursuit of what Carl Bernstein calls “the best obtainable version of the truth” came from the inside—from my bosses and my bosses’ bosses who, despite their professed support, had no real interest in publishing the hardest-hitting stories.

***

In October 1977, a few weeks before I turned 24, after a brief make-or-break meeting with the reporting unit’s leader where I pitched half a dozen potential national investigative stories that apparently resonated with him, I was hired as a “reportorial producer” for a fledgling “Special Reporting Unit” at ABC News. This was my dream job.

Over my six-and-a-half years at ABC, I investigated everything from attempted presidential assassinations to unsolved crimes from the civil rights era, from prospective Supreme Court nominees to FBI misconduct, from Washington corruption scandals such as ABSCAM to the 1980 presidential campaign. I remain proud of my work during these years, which provided my continuing education about the United States and the world, about national and local politics and news gathering, about internal corporate machinations and duplicity, about truth and airbrushed truth (and the best techniques for distinguishing the two).

Yet over time, the work was becoming enormously frustrating. The Special Reporting Unit was disbanded after a year, and I was reassigned within the ABC Washington Bureau. Independently, I had begun to conclude that, generally speaking, network television news (in that pre-Internet age) was disconcertingly tethered to the front-page news judgment of the nation’s most respected newspapers. When I would propose exclusive stories up the ladder, for example, I would frequently receive notes back saying, “I haven’t read this in the New York Times” as the rationale for not pursuing them.

It became painfully apparent over time that network television news was not especially interested in investigative reporting, certainly not to the extent or the depth of the best national print outlets. In fact, the most trusted man in America around this time, CBS News anchor Walter Cronkite, had told Time magazine something in 1966 that still rang true more than a decade later: that “the networks, including my own, do a first-rate job of disseminating the news, but all of them have third-rate news-gathering organizations. We are still basically dependent on the wire services. We have barely dipped our toe into investigative reporting.”

Gradually, television’s daily editorial insecurity vis-à-vis the older print world and its own tepid commitment to enterprise journalism caused me to conclude that all three major networks were mostly interested in the illusion of investigative reporting. Breathless, “exclusive” coverage of the latest government report (preferably ahead of the other networks), replete with “revelations” and “findings”—all unabashedly piggybacking on the investigations of others, official reports by inspectors general or congressional committees, criminal or civil court records—could create the aura of an aggressive news organization, for much less money (and fewer libel suits) than actually doing the original reporting. I found it sobering to realize that the news organization I worked for didn’t consider the work of finding the actual truth about a complicated situation economically efficient or even necessary.

The absurdity of this faux-investigative game reached its nadir for me one day when I was asked to follow up on a wire service report about former president Lyndon Johnson. Someone with personal access to Johnson when he was Senate majority leader in the late 1950s had just asserted under oath that he had on more than one occasion given Johnson envelopes of cash. I was explicitly asked to “check it out” for that evening’s news program.

I had only a few hours to confirm the veracity of an allegation of misconduct more than two decades earlier, said to have been committed by a president deceased for more than a decade. Plausible or not, allegations this serious and anecdotal would take months, if not years, of archival research and reporting to investigate, and even then the chances of being able to reach a credible conclusion about what had happened were still very low.

Still, an assignment is an assignment. I gritted my teeth and, at the behest of my superiors, tracked down Pulitzer Prize-winning author Robert Caro, who was in the early stages of crafting his multivolume biography of Johnson. He couldn’t have been more gracious, but we both immediately realized that this was a fool’s errand. In his own meticulous reporting, examining every day of Johnson’s adult life, Caro had not yet scrutinized the time period of these sensational allegations. I sheepishly thanked him and handed in some sort of response to the supremely ludicrous challenge I’d been given.

I came away from that poignant, teaching moment vividly aware of the vast difference between fluff and noise masquerading as the serious pursuit of the truth and the real thing. I still tried hard to carve out a professional space where my investigative instincts could flourish. But outside of the network and within the profession of journalism, I was virtually unknown, toiling away in what was essentially a dead-end job.

It didn’t help matters that I had the temerity to turn down an investigative producer job for correspondent Geraldo Rivera at the prime-time TV newsmagazine 20/20. The offer was made to me in a one-on-one meeting in New York City by ABC News vice president David Burke. Taking that position would have immediately more than doubled my salary, but I nevertheless politely declined on the spot. When Burke pressed me to explain my decision, I said that I didn’t want to work with Rivera—a controversial showman known for breathless, sensational stories such as (years later) the live unsealing of Al Capone’s secret vault (which turned out to be empty).

Burke was flabbergasted and apoplectic with rage; his face turned red, his neck veins popped, he jabbed a finger at me, and he spewed a string of expletives, along with a line I’ve never forgotten: “You people in [the] Washington [Bureau] are so fucking smug and arrogant. The only reporter at this network with any balls is Geraldo Rivera.” What’s more, he made it emphatically clear that I would never be offered another job at ABC News, and I’ve been told that he went out of his way to block any promotions or transfers to other bureaus.

At the same time, to my dismay, I discovered that big-time newspaper editors viewed TV news veterans with great suspicion and distrust. In their view, I had begun my professional journalism career by going to work on the dark side. So with considerable frustration, and with no appealing alternatives, I resigned myself to staying at ABC until a better opportunity came along.

In March 1984, it did. Veteran CBS News correspondent Mike Wallace called me to ask if I might be interested in producing investigative segments for him at 60 Minutes. I had never met Wallace or spoken with him, and I was floored by his unexpected call. Of course, I had followed his network career for many years and was fully aware that 60 Minutes was the highest-rated, most honored network news program in the history of television. Wallace had been one of the two original 60 Minutes correspondents in 1968, earning fame for his unflinchingly aggressive interview style and investigative edge. He’d been assaulted on the floor of the 1968 Democratic National Convention in Chicago, and he’d interviewed the Ayatollah Khomeini in Tehran during the Iran hostage crisis in 1979—just two highlights from an award-winning, sometimes controversial career. I was excited by the opportunity to work with him. I thought maybe this time would be different.

***

During my first year at 60 Minutes, I looked into 150 possible stories and wrote memoranda about a couple dozen of them. Yet only three became broadcast segments on the program. I had been hired explicitly to break big, edgy, investigative stories, but I soon discovered that large, original investigations of my own were generally impractical—even at a show famous for its exposés—because of the intense time pressures. So the challenge was to find important, previously investigated subjects that could be told well and further reported on television.

There were other restrictions as well. The dictum at 60 Minutes, as often repeated by founder and executive producer Don Hewitt, was that “we don’t do stories about issues, we do stories about people.” Good “characters” were essential for these morality plays, and without a few of them, there simply would be no 13:30 story—then considered the “ideal” segment length, I had been told.

It would be wrong to say that I didn’t find satisfaction in the job. During my roughly five years at the program, I investigated and brought to broadcast numerous segments—most of them of the classic, formulaic, good-versus-evil 60 Minutes genre—about a diverse range of subjects: a corrupt public school superintendent in Appalachia; multimillion-dollar Social Security check fraud by postal employees in San Francisco; art fraud involving Salvador Dali lithographs; and murder inside the worst hospital in America.

But I had also seen things at two networks that had troubled me profoundly: nationally important stories not pursued; well-connected, powerful people and companies with questionable policies and practices that were not investigated precisely because of the connections and the power they boasted.

My last 60 Minutes segment, “Foreign Agent,” featured well-known former U.S. officials and presidential campaign aides from both parties who were cashing in on their political connections by working as lobbyists or investment bankers for foreign entities. One of the latter was former Commerce Secretary Pete Peterson, at the time the CEO of the New York-based investment firm Blackstone and, more important, one of Don Hewitt’s closest personal friends. The two men were so close that Don would often join Peterson on his company helicopter for Friday-night flights to the Hamptons, thereby avoiding the summertime bumper-to-bumper traffic.

The script we’d written included the line, “For Japan and other foreign interests, finding former U.S. officials to do their bidding is not at all difficult,” accompanied by the image of a Japanese newspaper advertisement with five smiling Blackstone officials, extolling their prior U.S. government service and connections. The translation of the ad read, “If you are thinking about developing a new business or an investment strategy … that will be effective in the U.S., by all means, consult us!”

During the production process, when I showed Mike Wallace the photo I’d had shipped from Tokyo, Mike said, “That’s not our story—you’re not filming that.” And I countered, “Mike, what are you talking about? This is the nut of the story—former officials trading on the prestige of their former positions, trying to make a buck with foreign companies and governments.” Wallace and I had a huge expletive-filled shouting match, toe to toe, our faces close; I refused to back down, and he stormed out. We put the picture in the piece.

The first time Don screened the piece, he quipped, “I guess I’m not going to get any more rides on Pete’s helicopter.” But as the days and weeks wore on, with the piece not green-lighted for air—ostensibly because it was “too long”—I realized that I had no choice but to find some sort of editorial compromise, which was offensive to me then and, quite frankly, still is.

One day, while I was on the phone, Don walked into my office and asked whether I’d found a way to “fix” the piece.

“Yes,” I said, and I suggested that we remove Peterson’s name from the script and replace it with the name of another well-known Blackstone official, former Reagan budget director David Stockman. It was a nanosecond shorter—two syllables instead of three—and it solved the unstated, real problem that Don had with the story. Don smiled, said “Terrific,” and left the room, which meant the segment had just been approved for air that Sunday.

I picked up the open phone receiver and resumed my conversation with one of the segment interviewees, Pat Choate, the Ph.D. economist and author who later ran for vice president on the Ross Perot ticket in 1996. I asked Pat, “Did you hear all that?” And he replied, “Every word.”

The substitution of Stockman for Peterson didn’t settle all the problems with the piece. In the days leading up to the broadcast, other prominent people mentioned in the story had been applying personal and legal pressure on Don and Mike, as well as the president of CBS News. So instead of being praised for producing a powerful, important story, I was under siege, being blamed for causing problems. I found myself in an inhospitable environment for original investigative reporting and its occasional consequences—pushback from the powerful (which should be a badge of honor for a reporter), but also spinelessness from my employer about what we had just published. Wallace and I had several venomous arguments that week, none more boisterous or invective-filled than some phone calls in the hours before the Sunday broadcast, in which we literally hung up on each other.

The whole noxious ordeal made something inside me snap. The morning after “Foreign Agent” led the broadcast, in the midst of a four-year contract, with a family to support, a mortgage to pay, and virtually no savings, I quit 60 Minutes.

Producers there usually retire, voluntarily or involuntarily, or die on the job—hardly anyone just up and quits. In a brief phone call from my Washington office to the show’s offices in New York City, I matter-of-factly informed Mike Wallace that I had decided to leave. My announcement came moments after Wallace had called me, somewhat giddy, to say that CBS chairman Laurence Tisch had just phoned him with effusive congratulations about our hard-hitting story the previous evening. It was the best thing he had seen on CBS in years, Tisch had told him, a “real public service.”

Later that morning, I faxed Don Hewitt a three-sentence letter of resignation.

Wallace and others at the program later asked my friends and colleagues if perhaps I was having a nervous breakdown. Don Hewitt wanted to know if “this” was all about money; he indicated that my contract could be substantially renegotiated upward, and then I could get back to work.

Of course, my departure had nothing to do with either of these factors. Nor was it driven by any personal animus on my part toward Mike Wallace. Mike was certainly not the easiest man to work with, but I respected him and his enormous contribution to broadcast journalism, and appreciated the opportunity he had given me.

It was a matter of principle. It was simply time for me to leave.

Many people, then and since, have asked me what exactly I was thinking—after all, I was walking away from a successful career full of future promise. Certainly, quitting 60 Minutes was the most impetuous thing I have ever done. But looking back, I realize how I’d changed. Beneath my polite, mild-mannered exterior, I’d developed a bullheaded determination not to be denied, misled or manipulated. And more than at any previous time, I had had a jarring epiphany that the obstacles on the way to publishing the unvarnished truth had become more formidable internally than externally. I joked to friends that it had become far easier to investigate the bastards—whoever they are—than to suffer through the reticence, bureaucratic hand-wringing and internal censorship of my employer.

In a highly collaborative medium, I had found myself working with overseers I felt I could no longer trust journalistically or professionally, especially in the face of public criticism or controversy—a common occupational hazard for an investigative reporter. My job was to produce compelling investigative journalism for an audience of 30 million to 40 million Americans. But if my stories generated the slightest heat, it was obvious to me who would be expendable. My sense of isolation and vulnerability was palpable.

The best news about this crossroads moment was that after 11 years in the intense, cutthroat world of network television news, I still had some kind of inner compass. I was still unwilling to succumb completely to the lures of career ambition, financial security, peer pressure or conventional wisdom.

Just weeks after I quit, I decided to begin a nonprofit investigation reporting organization—a place dedicated to digging deep beneath the smarminess of Washington’s daily-access journalism into the documents few reporters seemed to be reading, which I knew from experience would reveal broad patterns of cronyism, favoritism, personal enrichment and outrageous (though mostly legal) corruption. My dream was a journalistic utopia—an investigative milieu in which no one would tell me who or what not to investigate. And so I recruited two trusted journalist friends and founded the Center for Public Integrity. The Center’s first report, “America’s Frontline Trade Officials,” was an expanded version of the 60 Minutes “Foreign Agent” story. Not long after this report was published, President George H.W. Bush signed an executive order banning former trade officials from becoming lobbyists for foreign governments or corporations.

Over the years, the center was the first news organization to analyze and post online all of the available financial disclosure statements for every state legislator in America, revealing numerous apparent conflicts of interest. It broke the Lincoln bedroom scandal first revealing that President Bill Clinton’s top donors had been rewarded with overnight stays in the White House. In February 2003, weeks before the U.S. invasion of Iraq, the center posted secret draft “Patriot II” legislation, and in October it posted all of the known U.S. war contracts in Afghanistan. In the past quarter-century, the center’s reporting has won more than 70 national awards, including the Pulitzer Prize, the Goldsmith Prize and the George Polk award for three separate stories in 2014. Meanwhile, I now teach journalism at the American University School of Communication in Washington, and I am the founding executive editor of the Investigative Reporting Workshop, the largest university-based, nonprofit newsroom in the United States.

The center did amazingly well, today even becoming a venerable institution—employing 40 people full-time and it publishing scores of investigative stories a year. But it’s frustrating that it was ever necessary at all. Back in 1989 when I started it, major investigative reporting did not seem to be particularly valued by national news editors, whether in broadcasting or newspapers. Instead, they seemed satisfied merely to reactively report on the systemic abuses of power, trust and the law in Washington—from the Iran-Contra scandal to the savings and loan disaster to the first resignation of a House Speaker since 1800. There was very little proactive, original investigative journalism about these or other vitally important subjects, and, equally galling to me, there was smug arrogance and complacency instead of apologetic humility by those in the national press corps, despite their lackluster pursuit of such abuses of power.

And more than two decades later, it’s no better. With a third fewer commercial journalists than 20 years ago and public relations “spinners” now outnumbering professional reporters and editors by 4 to 1, the Center for Public Integrity and organizations like it are more necessary than ever. Fewer commercial news organizations support investigative journalism now than at any time in recent history, and reporters today—especially those who aggressively seek the truths that government, business and other powerful institutions seek to conceal—are arguably more alone, more exposed and more vulnerable to professional and even physical harm than they ever were.

There has to be a better way.

Charles Lewis is a national investigative journalist and founder of the Center for Public Integrity. He is a former ABC News and 60 Minutes producer and currently teaches journalism at American University School of Communication. This piece is excerpted from his book 935 Lies: The Future of Truth and the Decline of America’s Moral Integrity, which was released last week.

What God Does To Your Brain

What God does to your brain 

By Julia Llewellyn Smith

The controversial science of neurotheology aims to find
the answer to an age-old question: why do we believe?

When neuroscientist Andrew Newberg scanned the brain of “Kevin”, a staunch atheist, while he was meditating, he made a fascinating discovery. “Compared with the Buddhist monks and Franciscan nuns, whose brains I’d also scanned, Kevin’s brain operated in a significantly different way,” he says.

“He had far more activity in the prefrontal cortex, the area that controls emotional feelings and mediates attention. Kevin’s brain appeared to be functioning in a highly analytical way, even when he was in a resting state.”

Would Newberg find something similar if he scanned my brain? I, too, am an atheist. This is largely the result of my upbringing (my father is a theoretical physicist, who, as a former director general of Cern, set up the Large Hadron Collider that is searching for the Higgs boson, or so-called “God” particle – though many physicists loathe that phrase), but also of prolonged investigations into other religions to see if I was “missing” something central to billions of people worldwide.

In this spirit, several years ago, I attended an “Alpha” course, a 10-week introduction to evangelical Christianity. It utterly failed to convince me but, during a service, another “recruit”, Mark, fell to his knees, babbling “in tongues”. When he came round, he was convinced he had been possessed by the Holy Spirit. I watched, bemused. Why had he entered this transcendental state, while I was completely unmoved? Was he deluded, or was he genuinely a conduit of God? Or were our brains simply wired differently?

“When people speak in tongues, they’re gone, they’re in a completely altered state. But most of the time they’re ­normal people like us, with jobs and children – they don’t show any sign of being delusional,” says Newberg. “Scans of their brains – when they’re ‘possessed’ – show very different results to scans of Buddhist monks or Carmelite nuns in prayer or meditation. There you see increased frontal lobe activity in the areas concerned with concentration, but the speakers in tongues had decreased activity in the same area, which would give them the sensation that someone else was ‘running the show’.”

And what about me? “I wouldn’t be surprised if you have a harder time letting go of frontal lobe activity, so you tend to observe and take a more critical eye of events, while other people’s brains allow them to simply surrender to events around them.”

Newberg is director of research at the Jefferson Myrna Brind Centre of Integrative Medicine, in Philadelphia, and co-author of, among other books, The Metaphysical Mind: Probing the Biology of Philosophical Thought. He is a leading neurotheologist, pioneering a new and highly controversial science that investigates whether – as many sceptics have long suspected – God didn’t create us, but we created God.

During brain scans of those involved in various types of meditation and prayer, Newberg noticed increased activity in the limbic system, which regulates emotion. He also noted decreased activity in the parietal lobe, the part of the brain responsible for orienting oneself in space and time.

“When this happens, you lose your sense of self,” he says. “You have a notion of a great interconnectedness of things. It could be a sense where the self dissolves into nothingness, or dissolves into God or the universe.”

Such “mystical”, self-blurring experiences are central to almost all religions – from the unio mystica experienced by Carmelite nuns during prayer, when they claim their soul has mingled with the godhead, to Buddhists striving for unity with the universe through focusing on sacred objects. But if Newberg and his colleagues are correct, such experiences are not proof of being touched by a supreme being, but mere blips in brain chemistry.

“It seems that the brain is built in such a way that allows us as human beings to have transcendent experiences extremely easily, furthering our belief in a greater power,” Newberg says. This would explain why some type of religion exists in every culture, arguably making spirituality one of the defining characteristics of our species.

Depending on your religious views, such discoveries are either deeply fascinating or profoundly disturbing. Throughout history, spirituality has been viewed as something outside science, just as the soul is separate from the body; both ineffable essences, transcending the materialist universe.

No wonder, then, that neurotheology (or biotheology), with its implications that the brain is merely a “computer of meat”, is hugely contentious in the US, where only 1.6 per cent and 2.4 per cent of the population declare themselves “atheist” or “agnostic”, respectively.

Some theologians, however, welcome the research, seeing it as proof that God equipped our bodies with the ability to believe.

“I get attacked by everyone,” says Patrick McNamara, associate professor of neurology at Boston University and author of The Neuroscience of Religious Experience. “Atheists hate me because I’m saying religion has some basis in the brain and fundamentalist Christians hate me because I’m saying religion is nothing but brain impulses.”

Graham Ward, Regius Professor of Divinity at Oxford University and author of the forthcoming Unbelievable: Why We Believe and Why We Don’t, is sceptical about many neuroscientific attempts to explain God, pointing out that recent advances have weakened the theory that only one area of the brain is responsible for certain functions. “In any case,” he says, “the temporal lobes light up for any kind of excitement, not just religious experience.”

However, he agrees that it is imperative to examine religion scientifically. “Religion is at the root both of so many great civilisations and of so many wars, it has so much mythological power, we have to understand how it works and be alert to how dangerous it can be.”

If religion is merely a product of the mind, then perhaps its effects can be simulated artificially – with potentially powerful results. In the Nineties, Canadian cognitive neuro­scientist Michael Persinger invented a “God helmet”, which, he claimed, simulated religious experiences by directing complex magnetic fields to the parts of the brain that include the parietal lobe.

Evangelical Christians demonstrated outside the lab where Persinger tested the helmet, outraged at his suggestion that God could be replicated via a machine. But more than 80 per cent of those who wore the helmet reported sensing a presence in the room that many took to be their deity. They also became deeply emotional and, after the experiment, were filled with a sense of loss.

READ: Nuns prove God is NOT a figment of the mind

This led Persinger to conclude that divine visions – not to mention every other type of out-of-body experience, from the Virgin Mary being visited by the Holy Spirit to UFO sightings – were probably nothing more than people being subjected to energy fields connected to shifts in the Earth’s plates or environmental disturbances.

In 2001, Persinger tried the helmet on possibly the world’s most vocal atheist, Prof Richard Dawkins, who reported that his breathing and sensation in his limbs were affected, but insisted he had not seen God. Still upbeat, Persinger argued that earlier tests had shown Dawkins had far less sensitivity than others in the temporal lobes.

<p><a href=”http://vimeo.com/54557808“>Persinger vs Dawkins: The God Helmet</a> from <a href=”http://vimeo.com/user2823294“>Tommy Decentralized</a> on <a href=”https://vimeo.com“>Vimeo</a>.</p>

Or, perhaps Dawkins is simply lacking the “God gene” or VMAT2, to be precise, that controls the flow of mood-regulating chemicals, called monoamines, in the brain. According to US molecular geneticist Dr Dean Hamer, subjects with this gene were more susceptible to self-transcendent, spiritual experiences. Many neuroscientists now think spiritual tendencies involve genes relating to the brain’s dopamine and serotonin neurotransmitters.

Another, more recent, study by researchers at Auburn University in Alabama showed that subjects who perceived supernatural agents at work in their daily lives tended to use brain pathways associated with fear when asked to contemplate their religious beliefs. Those with beliefs based on doctrine tended to use pathways associated with language. On the other hand, atheists tended to use pathways connected with visual imagery.

Perhaps, the team suggested, non-believers try visually to imagine a supernatural agent as a test of its existence and subsequently reject the idea as unlikely when that image does not fit with any known image in their memory.

The researchers also found individuals with a stronger ability to attribute mental states – such as beliefs, desires and intents – to themselves and to understand that others may have different mental states from their own. This ability, known as the “theory of mind”, is thought to have evolved in humans over thousands of years – suggesting religion is a by-product of human evolution.

Spirituality, after all, serves a vital human purpose. Numerous studies show that religious belief is medically and psychologically (not to mention socially) beneficial. Reports have shown that churchgoers live an average seven years longer than heathens. They report lower blood pressure, recover quicker from breast cancer, have better outcomes from coronary disease and rheumatoid arthritis, have greater success with IVF and are less likely to have children with meningitis.

Patients with a strong “intrinsic faith” (a deep personal belief, not just a social inclination to go to a place of worship) recover 70 per cent faster from depression than those who are not deeply religious.

Changes in brain chemistry can also make people lose their religion. McNamara has used MRI scans on people with Parkinson’s disease.

“We discovered a subgroup who were quite religious but, as the disease progressed, lost some aspects of their religiosity,” he says. Sufferers’ brains lack the neurotransmitter dopamine, making McNamara suspect that religiosity is linked to dopamine activity in the prefrontal lobes. “These areas of the brain handle complexity best, so it may be that people with Parkinson’s find it harder to access complex religious experiences.”

 

 

 

 


Buddhist monks say they feel at one with the universe,
but it may just be a chemical shift in their brains

“When religion is operating the way it ought – when we’re not talking about fanatics blowing up non-believers – it strengthens the prefrontal lobes, which helps inhibit impulses better,” McNamara says. “Religious activities such as prayer, ritual, abstaining from alcohol, strengthen the ability of frontal lobes to control primitive impulses.”

Such advantages aside, religions give their followers the benefits of a supportive social network – since research has shown lack of social contact can be more harmful to health than obesity, alcoholism and smoking 15 cigarettes a day. “Being part of a group is very important psychologically. In times of prosperity, people tend to question large movements, but during periods of economic stress, fundamentalist movements flourish,” says McNamara.

Interestingly, those who describe themselves as born-again do not show any evidence of this particular benefit in experiments. On the contrary, recent research by the Centre for the Study of Ageing at Duke University, North Carolina, revealed that there was significantly greater hippocampal atrophy (brain damage associated with depression, Alzheimer’s and dementia) in people who reported a life-changing religious experience, compared to religious people who did not describe themselves as born again.

The human psyche hates any form of cognitive dissonance – or challenge to ingrained beliefs – and so scientists think the struggles through which born-again Christians go in order to overcome their old modes of thinking cause severe stress to their brains.

In general, though, it seems that, if I want to be psychologically healthy, I need to ape the faithful. And it turns out I’m already working along the right lines. A few years ago, conscious of lacking regular social ties (before I worked from home, an office provided that), I made an effort to join community groups. I’ve also, recently, like many other people become interested in subjects such as yoga and mindfulness, a secular type of meditation.

Sceptics such as me used to consider such fields flaky, but now their health benefits are proven – not least in the way they strengthen prefrontal lobes – it would be foolish to dismiss them.

“We’ve granted quasi-religious status to well-being pursuits such as mindfulness; it’s like soft Buddhism, and it’s no bad thing,” says Ward. “We are so busy, so wound up, so the recognition that we are not machines and need to find therapeutic ways to deal with our stress is very welcome, however it comes about.”

Amen to that.

How God Changes Your Brain by Andrew Newberg is available here

Pope excommunicates Italian Mafia members

Pope excommunicates Italian Mafia members

By Delia Gallaghe

Using his strongest language to date, Pope Francis told Italian Mafia members on Saturday that they are excommunicated from the Catholic Church.

“Those who in their life have gone along the evil ways, as in the case of the mafia, they are not with God, they are excommunicated,” Francis said in an outdoor Mass in Piana di Sibari, Calabria.

It is the first time a Pope has spoken of excommunication for the Mafia. Excommunication, which excludes Catholics from the church, can be imposed by church authorities or incurred automatically for certain grave offenses.

The Pope’s remarks will resonate strongly in this part of southern Italy, where the Mafia are known to attempt to portray themselves as upstanding religious men in good rapport with the Catholic Church, in order to maintain local credibility.

During a one-day visit to Calabria, the Pope denounced the local mafia, called ‘Ndrangheta, as an example of “the adoration of evil and contempt for the common good.”

According to reports, ‘Ndrangheta is one of the wealthiest international crime organizations, with an annual turnover of 53 billion euros ($72 billion), much of it from the global cocaine trade.

Calabria also suffers from 56% youth unemployment, which the Mafia exploits with promises of jobs for disillusioned young people.

“They must be told, No!” the Pope said to a crowd of over 100,000 gathered for the outdoor Mass.

Prosecutor: Pope faces threat from the mafia

Earlier during his visit, Pope Francis met with relatives of a 3-year-old boy, Nicola Campolongo, who was the victim of an alleged Mafia hit in January. Nicknamed Coco, the boy was with his grandfather when they were both shot and their bodies subsequently burned in a car.

It is not the first time the Pope has spoken out against the Mafia. In March in Rome at a meeting with families of victims, the Pope called directly on Mafia bosses to repent, saying “hell … awaits you if you continue on this road.”

Some anti-mafia prosecutors have worried that the Mafia may target Pope Francis, who is also reforming the Vatican, including its scandal-scarred bank, the Institute for Religious Works.

“The strong will of Pope Francis, aiming to disrupt the gangrene power centers, puts him at risk. He disturbs the Mafia very much,” Nicola Gratteri, a prosecutor in Calabria, told CNN in November.

 

“The Bonobo and the Atheist”

“The Bonobo and the Atheist”

By Alexis Camins

Ken Ham, head of the Creation Museum in Petersburg, Ky., went toe to toe with
Bill Nye the Science Guy at a creation versus evolution debate in February. Yup,
despite the overwhelming scientific evidence, this is still in debate.

Though he needed no help, the Science Guy might have had an even more convincing victory had he consulted Frans de Waal and his book “The Bonobo and the Atheist.” De Waal’s novel approach would have stunned Ham into silence (or so one would hope): The author posits that religion is actually an evolutionary trait human beings have acquired as necessary for survival. It’s the ultimate atheist backhanded compliment: Yes, religion is great, so great that we humans acquired it through the natural process of evolution.

Score one for the atheists.

In his engaging, often humorous “The Bonobo and the Atheist,” de Waal argues that religion spawned from a biologically innate need for fairness. Rather than the top-down morality of religion, which may have begun as human populations grew in size and required a more all-present authority to maintain order within society, de Waal proposes that religion stemmed from a bottom-up morality, innate in all social animals: an instinct for fairness, order and even for altruism and forgiveness. It is this morality that created religion, not the other way around.

De Waal uses a painting by Hieronymus Bosch as a jumping off point. Dutch like de Waal, Bosch painted during the Middle Ages and is most famous for his triptych “The Garden of Earthly Delights.” In his painting, according to de Waal, Bosch is speaking less about the dominant religion of his time, and more about the very seed of religion itself. Hidden behind the surreal and fantastical images of earth, heaven and hell is a version of the world that points to a deeper morality and of a human being with a basic sense of right and wrong, beyond religious edicts.

De Waal does an admirable job playing art historian, going back to the painting at various points in his book, as the artistic expression of his ideas on morality. His view of the painting and the many critical writings relating to it provide some very vivid color commentary. But using Bosch’s work as a lens is unnecessary, because de Waal’s argument is captivating all on its own.

After playing down the debate between atheists and creationists, he introduces his Exhibit A: the bonobo. Most of us have heard of our closest ape cousin and its strangely human sexual proclivities: promiscuity, homosexual partnering and masturbation. But de Waal insists that “the more one watches bonobos, the more sex begins to look like checking your email, blowing your nose or saying hello. A routine activity. We use our hands in greetings . . . while bonobos engage in ‘genital handshakes.’ . . . We associated intercourse with reproduction and desire, but in the bonobo it fulfills all sorts of needs.”

Sexual behavior is not the only thing we humans have in common with bonobos. De Waal points to a special neuron in the brain called a spindle cell, “thought to be involved in self-awareness, empathy, sense of humor, self-control,” that was initially known only in humans. This neuron was only recently discovered in the brains of apes, including bonobos. In a subsequent study comparing the brains of chimpanzees and bonobos, it was found that regions in the brain “involved in the perception of another’s distress, such as the amygdala and anterior insula, are enlarged in the bonobo. Its brain also contains well-developed pathways to control aggressive impulses.” The findings “suggest that this neural system not only supports increased empathic sensitivity in bonobos, but also behaviors like sex and play that serve to dissipate tension, thereby limiting distress and anxiety to levels conducive with prosocial behavior.”

Ironically, bonobos’ sexual openness provides a key
to their moral sense. To the bonobo, sex is religion.

De Waal then provides some vivid illustrations of whales, elephants and of course, chimpanzees, as proof that highly social animals know the difference between right and wrong, at least in terms of the code of their social group. Contrary to our idea of wild animals, unable to control their basest impulses, these creatures actually inhibit certain behaviors, knowing how violators are punished if they don’t. It’s this expectation of punishment and reward, and the inhibition of behavior, that de Waal argues is the
basis of morality.

One of the many eye-opening examples de Waal provides involves a group of 15 chimpanzees at the Tama Zoo in Tokyo. A caretaker would often throw macadamia nuts to the chimps from a rooftop. Macadamia nuts were one of the few nuts that female chimps could not crack with their teeth, and this group of chimpanzees had no males. The female chimps proceeded to collect all the nuts they could, and sat at different parts of the enclosure, all oriented toward the “cracking rock.” Then, de Waal recalls:

“One chimp walked up to the station . . . placed the nut on the rock, lifted a metal block and hammered until the nut gave up its kernel. . . . Having finished her pile, she then made room for the next chimp, who placed her nuts by her feet and started the same procedure.”

The mad, violent rush to the cracking rock one would expect doesn’t happen. De Waal notes that “when we see a disciplined society, there is often a social hierarchy behind it.  . . . If one of the lower-ranking females and her chimp had tried to claim the cracking station before their turn, things would’ve gotten ugly.  . . . A social system is a giant system of inhibitions, which is no doubt what paved the way for human morality, which also uses such a system.”

De Waal’s argument is as follows: Social animals have a set of rules and principles for an orderly society, and they exhibit (or inhibit) behaviors according to these rules. So, if the community rewards those who follow the rules and punishes those who don’t, aren’t these animals living under some sort of moral code?

According to de Waal, they are. This moral code then develops out of its original evolutionary use into higher prosocial feelings such as altruism, affection and even kindness. For de Waal, kindness started first when animals were kind to others, knowing that the alliances would be useful later on. They were depositing credits, knowing they would one day need to make a withdrawal. These animals developed “good feelings” associated with these actions, because the actions were beneficial. But after years and years of evolution, that “reciprocal altruism” developed into kindness, without thought of reciprocity. The good feelings remained and kindness became an instinct all its own.

De Waal recalls the story of Amos, an older male chimp who after months of hiding his weakened state was slowly succumbing to an illness. He finally began to show how sick he really was the day before he died. With his heart racing and sweat pouring down his face, he remained in the night cage, refusing to go outside. And yet, the other chimps would visit him from time to time and he positioned himself in the night cage near where the others could reach him.

“A female, Daisy, gently took his head to groom the soft spot behind his ears. Then, she started pushing large amounts of excelsior (wood shavings used to build nests) through the crack in the cage.  . . . Daisy reaches in several times to stuff it between Amos’ back and the wall.  . . . Didn’t it suggest that Daisy realized that Amos must be uncomfortable and that he would be more comfortable leaning against something soft, similar to the way we arrange pillows for a patient in the hospital?”

De Waal approaches the sublime through examples like Daisy and Amos, when we see our humanity clearly reflected in these animals. Throughout the book, as we encounter creature after creature that are so much like us, that have emotions and forgive and reconcile with one another, that nurse those that are injured and adopt unrelated infants, our view of our own humanity simplifies and at the same time expands.

“The Bonobo and the Atheist” is an illuminating journey into the very beginnings of morality. It is highly unlikely that those who profess a religion loudly would be caught with any book with the word “atheist” in its title. And that would be a shame, because de Waal’s book, more than many atheist diatribes, is reaching for something more profound. Although he insists that religion grew out of the seeds of morality, he also acknowledges that all human cultures exhibit this trait for some reason. And that reason may be that religion actually does aid in an individual’s and a group’s desire for order, fairness, cooperation and altruism. This atheist seems to be saying that religion, but more broadly morality, is essential to our survival as a species, because we would not have evolved to have it if it wasn’t.

“Religion is much more than belief,” de Waal writes. “The question is not so much whether religion is true or false, but how it shapes our lives, and what might possibly take its place if we were to get rid of it the way an Aztec priest rips the beating heart of a virgin. What could fill the gaping hole and take over the removed organ’s functions?”

That doesn’t sound like an atheist at all.

With the Vatican reporting that Pope Francis drew a staggering 6.6 million people to his audiences, masses and other Vatican events in the first nine months of his papacy, it is clear that religion continues to hold the attention of many, and will do so for the foreseeable future. But de Waal’s book respectfully illustrates that religion’s lasting legacy has less to do with enigmatic leaders and God-given scripture, and more to do with the seeds of morality already embedded in our genes tens of thousands of years ago.

I confess that after reading “The Bonobo and
the Atheist,” de Waal’s made a convert out of me.

Here’s a Surprising Look at How Nanotechnology Could Re-engineer Our Bodies

Here’s a Surprising Look at How
Nanotechnology Could Re-engineer Our Bodies

By Tom McKay

Nanotechnology could change human biology forever. From prosthetic limbs and new burn treatments, to cancer detection and bones that heal in days or weeks, nanotech could be the future of medicine.

Nanotechnology is any technology that allows for manipulation of matter beginning at the nanometer (nm) scale, commonly on the 1–100 nm range. According to nanomedical expert Frank Boehm, “[t]he ability to work at this scale will allow for the fabrication of unique materials and devices with improved and novel properties, such as enhanced water repellency (superhydrophobicity) or the increased performance of chemical reactions (catalysis) due to dramatically increased active surface areas.”

Currently, nanomedical devices are typically made of special kinds of nanomaterials like nanoparticles, solid or hollow nanoshells, nanotubes and hollow nanospheres. While these technologies are “still quite rudimentary and passive,” because they simply let the bloodstream carry them along, Boehm says future devices will navigate with synthetic derivatives of flagella or cilia.

The most advanced nanotechnology we have right now are the gold nanoshells, 100-200nm in diameter, which are solid silica cores covered by a very thin gold skin. It’s used in AuroLase Therapy, where the gold nanoshells are guided to cancer cells and activated by a laser light that makes them collapse, release cancer drugs and destroy tumors. (It’s still undergoing trials.) Other similar technologies are underway.

What’s the future of nanomedicine? Boehm posits this nanomedical concept, an imaging device just one micron wide. Thousands could work together to map an entire human vascular system.



These devices could provide an amazingly high-resolution map of a patient’s veins and arteries, letting doctors know the thickness of various pathways or where plaque is building up in the bloodstream. Thus, they could be used to let doctors know whether a patient is at risk of an aneurysm or heart attack.

Autonomous nanomedical devices could be used to quickly identify and neutralize toxins, as well as supplement the immune system. They’d basically hunt down threats to an organism’s health and destroy them. Nanoretinal implants could provide blind individuals with full vision, or augment regular human vision. The possibilities are endless; they could even extend the human lifespan. One Indian review concluded that “[o]nce nanomechanics are available, the ultimate dream of every healer, medicine man and physician throughout recorded history will at last become a reality.”

Would it be safe? You can probably let your fever dreams of grey goo go. Nanomaterials are present in “order-of-magnitude higher” levels in our environment, and are generally far less deadly than household cleaning products or insectides which we encounter every day.

But scientists don’t yet adequately understand the potential effects. Because of their high surface-mass ratio, nanoparticles are highly reactive and could trigger unforeseen chemical reactions. Some could be toxic. Or because of their “large surface area, reactivity and electrical charge,” they could agglomerate, clumping together and forming much bigger lumps of material.

Slate says you shouldn’t be concerned, saying that “technologically wonderful as engineered nanomaterials are, many of them don’t seem as worrisome as imagined when seen in the cold light of commercial reality.” Development, research and production techniques will minimize risks, and scientists are already busy tackling safety concerns.

The internet of you: How wireless medical implants will change medicine

The internet of you: How wireless
medical implants will change medicine

By Signe Brewster

Summary:In the future, patients and doctors will monitor health with data collected
constantly inside the body and beamed directly to their mobile device or computer.Strap on a Fitbit (see disclosure) and you can track your physical activity and sleep patterns over weeks, months and years, generating long-term personal data and potential health insights that otherwise might have been missed. But what if there was a personal health tracker that could go deeper?

That’s the promise of future medical implants that will continuously collect data and transfer it wirelessly. From the bloodstream, stomach and deep inside the brain, they could someday warn of heart attacks before they happen and administer just the right doses of medicine. They’ll also communicate among themselves, creating an internet of you.

“Pacemakers for a long time have had the ability to download data through fairly primitive methods, such as a phone modem. I’m sure that will get more and more continuous, so instead of downloading the data once a week it will be more of a continuous link,” said Joshua Smith, an associate professor of computer science and engineering at the University of Washington. “There are going to be more and more devices implanted and this will become more and more common.”

People might at first feel squeamish about letting a device live inside them and wirelessly transmit large amounts of personal data, but implants open up treatment resources that quickly outweigh any risks and drawbacks. And researchers are spending lots of time trying to make implants impervious to hacking. Giovanni de Micheli, director of the Institute of Electrical Engineering at the Ecole Polytechnique Federale in Lausanne, Switzerland, said safety concerns are already being addressed in current technology like pacemakers. As a result, measures will be in place by the time the next generation of implants hits the market.

Current applications

Wirelessly communicating medical implants are already common, particularly for short-term use. If someone has an epileptic seizure, they can have electrodes placed on the surface of their brain to spot the origin of the seizure, Smith said. The system is currently only used for a week or two, but Smith foresees monitoring people for longer in the future.

“In general, you’ll see more data that’s collected continuously that’s used more for wellness than just for acute interventions with problems,” Smith said.

Communicating through implants is especially powerful for patients who need continuous control to treat a disorder. Smith, who is a principal investigator at the university’s Sensor Systems Laboratory, works with deep brain stimulation systems, which can be used for diseases like Parkinson’s.

“[Doctors] tend to give a little more control to the patients because they need to be a little more adaptive. There’s sort of a doctor remote control and a patient remote control,” Smith said.

Screen Shot 2013-06-27 at 12.40.02 PM

Paul Berger, an electrical and computer engineering professor at Ohio State University, sees all kinds of applications for implants. Along with advancing devices that provide deep brain stimulation, researchers could build a heart stent capable of wirelessly transmitting the health of an artery.

One of his colleagues at OSU is building an artificial neuron out of transistors. Damaged nerves could be patched immediately, “rather than injecting stem cells and hoping and praying in a few months time there is a restoration,” Berger said.

de Micheli thinks transplants could also serve more mundane purposes. Take bike racing, for example, a sport where athletes frequently turn to performance enhancing drugs. An implant would monitor constantly and make tampering with results more difficult.

“We may come to a situation in a five-to-10 year time where every athlete will have to have something implanted or in contact with their body,” de Micheli said.

Monitoring diabetes with a smartphone

Smith said he sees smartphones as a logical future resource for monitoring brain implants. A hospital in the U.K. is already developing them as a tool for people with diabetes.

People with diabetes must manage their diet and rely on synthetic insulin to prevent life-threatening complications. Most people monitor their blood sugar levels by pricking their finger and feeding a drop of blood into a glucose meter. Then a syringe is used to inject the necessary amount of insulin.

Medical devices are already beginning to automate this process. A sensor inserted under the skin can monitor glucose levels constantly and alert users when their blood sugar is too high. Insulin pumps use a tiny tube inserted into the body to deliver insulin without a syringe.

Product development firm Cambridge Consultants and the Institute of Metabolic Science at Addenbrooke’s Hospital in Cambridge are working on an artificial pancreas system that would connect the glucose meter and insulin pump wirelessly, creating an autonomous system that monitors and corrects blood sugar levels. No input from a patient or doctor would be necessary. The devices’ data would be relayed via a smartphone or tablet, which would make minute-by-minute analytics available.

Artificial pancreas system

“You’re getting much tighter control. Tighter control means less complications,” said John Pritchard, a commercial director at Cambridge Consultants. “Ultimately, once this makes it to marketplace, a type 1 diabetic will find it much easier to control the disease. They hopefully will have fewer trips to the hospital, trips to the doctor, and a better standard of living.”

An in-home, long-term trial of the artificial pancreas system will start later this year.

Putting electronics inside the body

Developing an artificial pancreas system that can be entirely enclosed in the body will take much longer. Right now, glucose meter sensors only last a few days or a week before they need to be replaced, according to the National Diabetes Information Clearinghouse.

“I think there’s a misconception maybe by the public and the community that bioelecronics exist,” Berger said. “There’s a dearth of that at present and it’s extremely ripe for exploration.”

de Micheli developed a chip earlier this year that monitors blood protein and acid levels. Its perfect for just after emergency situations, when a patient is particularly vulnerable to shifts in their condition and could benefit from constant monitoring.

The chips’ probes degrade quickly, however, meaning they need to be replaced every few weeks or month.

“That’s not desirable,” de Micheli said. “I think we should be bold and think of materials that can last longer.”

Berger recently developed a coating that allows cheap silicon sensors to be inserted into a person for up to 24 hours. Several common molecules in the body interfere with silicon sensors, so without some kind of protection they are useless.

Even with the coating, the body eventually wraps devices in a fibrous cocoon and pushes them out through the skin like a splinter. To survive inside the body, electronics must be enclosed in a steel jacket, as is the case with current pacemaker models. Just a few electrodes are allowed to poke out into the surrounding tissue.

Berger hopes that someday this kind of barrier won’t exist. He has approached researchers working on brain implants for people with Parkinson’s and epilepsy about working on ways to move intelligent electronics out of metal boxes and directly into body tissue.

“They seemed to like the idea,” Berger said. “I don’t find that much (research) going on yet. I feel I’m just taking my first baby steps in this.”

 

12 Hidden Tricks Advertisers Use to Sell You Stuff

12 Hidden Tricks Advertisers Use to Sell You Stuff

By Liz Stinson

Heineken is playing a visual trick on you every time you go to the beer aisle. Next time you’re standing there mulling over Budweiser or the Dutch brew, just take a moment to look at the latter’s logo. You might not notice it at first, but in comparison to the other letters, the three “e”s in Heineken are slanted slightly backwards, their bottoms curved, grinning up at you with a toothless smile. “There’s nothing human about a typeface, but this slightly turned “e” gives the feeling of smiling,” says Marc Andrews, a creative director and psychologist from Amsterdam. “And this gives you a totally different relationship to the brand.”

It’s a happy, oddly humanistic logo, and Heineken is hoping that will be enough to prompt you to grab its six pack over the king of beers. The brand’s tactic is subtle. So much so, you probably don’t notice it consciously, which is the entire point. We’re surrounded by visual cues nudging us to buy this or prodding us to do that, and most of the time we have no idea it’s even happening.

01_-Heineken

In his new book Hidden Persuasion, Andrews, with social psychologists Matthijs van Leeuwen and Rick Baaren, explores 33 of the sneakiest tactics advertisers deploy while hawking their products. These hidden persuasions, as Andrews calls them, are a driving force behind advertising world’s efficiency, and they’re way more common than you might think.

“People think that their decisions and choices are most of the time made consciously and rational, relating to their wishes, interests and motivations,” explains Andrews. “Fact is, that most of our decisions in daily life are made on an unconscious level, which means we are quite vulnerable to persuasion attempts which effect our unconsciousness.”

These hidden persuasions are a driving force behind advertising, and they’re way more common than you might think.

We humans want all sorts of things. Some are intangible: Safety, health, the desire to fit in with our peers. Others are just stuff: That shiny car, some shoes, a hamburger. It’s the job of advertisers to make sure we buy this stuff, and the best way to do that? Exploit our inherent vulnerabilities. Advertisers have plenty of ways to manipulate our behavior. See below and in the above slideshow for some of the most effective techniques.

Anthropomorphism

The Heineken example we cited is just one example of using anthropomorphism to sell a product. The thinking here is simple: The more human a product is, the more connected we feel to it. We develop the tendency to anthropomorphize early on when we get attached to things like blankets, binkies and cartoon characters.

“We tend to add thoughts and emotions to objects in a similar way to how we would experience things ourselves,” explains Andrews. This in turn makes us empathize with things like beer bottles or cleaning products. “The more we like and advertised product and have ‘feelings’ for it, the more likely we are to bond with it, and thus buy the advertised product.”

Trustworthiness

Every face you see in an ad is carefully selected based on lots of criteria. One of those things? How trustworthy that person looks. We rely on visual cues to unconsciously figure out how we feel about something, and it turns out some people just look more trustworthy than others. Beyond obvious signifiers like a creepy mustache, things like facial width-to-height ratio (the distance between the two extremes of the cheekbones and the distance from the upper lip to the eyebrows) can clue us in to how trustworthy a person is. People with higher faces are perceived as more trustworthy than those with wide faces, as are brown eyes versus blue.

Trustworthy_02

Scarcity

If you’ve ever bought airline tickets on Kayak, you’ve undoubtedly seen the little alert telling you “Only 1 ticket left at this price!” Nothing kicks you into buying mode like the fear of paying more for the same product or missing out on it altogether.

Turns out, FOMO extends to buying stuff, too. Andrews says this is partially because it’s been ingrained in our minds that the expensive things tend to be scarce (gold, diamonds). Scarcity also suggests that other people like the product (hello, social proof). Andrews writes that the last reason scarcity technique works so well is that it reminds us that our freedom of choice will soon be gone.

Social Proof

astroturfing Inner-pages_spreads-52 copyAmong the most effective tactics advertisers can use is tapping into our social insecurities. It makes sense; we go to doctors, hairstylists and restaurants based on our friends’ recommendations, and we’re just ask likely to buy something because it’s gotten the stamp of approval by someone we know and admire.

“The more people who approve of something, the more likely we are to like it, too” says Andrews. Just look at Facebook and its snowball “liking” effect. Even saying something as simple as “Nine out of 10 people choose Tide” or “The majority of people prefer Wonder Bread” works exceptionally to influence human behavior, Andrews adds. So much for individuality.

Acknowledging Resistance

The best way to get you to buy something is to make you believe you don’t have to buy it. Advertisers have mastered the art of reverse psychology, and it works to their advantage. The fact is, nobody likes to be told what to do. “No one likes to feel like they’re being persuaded,” explains Andrews. Which is why advertisers try to convince you that you have a choice in the matter. Transparency, or a brand acknowledging its shortcomings is one way they go about it. Another is saying things like, “you’re free to go with that other vacuum” or “I know you might not agree to this, but…” By playing to the fact that consumers don’t want to be persuaded, advertisers are, in fact, persuading you to like their brand.

Hidden Persuasion is out now. There’s only one copy left on Amazon. Just kidding.

Can Mathematics Shake Your Belief in God?

Can Mathematics Shake Your Belief in God?

by Steven Mazie

Maybe so, but everything depends on what your faith is grounded on.

Begin by recalling the thought experiment English theologian William Paley proposed in 1802: while traipsing across a field, you trip on a stone and find yourself wondering how the stone got there. “I might possibly answer…it had lain there for ever,” Paley wrote. But if you came across a watch in that meadow, you’d have a different answer: “the watch must have had a maker,” according to Paley, “an artificer or artificers who formed it for the purpose which we find it actually to answer: who comprehended its construction, and designed its use.”

The intricacies of the mechanisms that enable a watch to function are a clear giveaway: someone put those gears, springs and glass together in a neat package to create a device to keep track of time. If you find a snail next to the watch, or see a dragonfly whiz by, you would find even more complex creations. Where there is design, Paley concluded, there must be a designer. And don’t get Paley started on the wonders of the eye, an organ he dwells upon for paragraphs; an “examination of the eye,” he says, is “a cure for atheism.”

But is it? In his fun and fascinating new book, How Not To Be Wrong: The Power of Mathematical Thinking, Jordan Ellenberg pours some doubt upon the argument from design. Just because an explanation leaps off the page, as adherents to the notion of Intelligent Design like to say, you can’t conclude that it’s correct. Many other explanations that do not occur to us in the moment are also possible. If you live in Los Angeles and feel the ground shake, you might think an earthquake has begun when in fact it’s just a giant truck rumbling up the road. Your kid’s toothbrush is dry and you yell at him for not brushing his teeth; turns out he used another one. I once saw a frail-looking, elderly neighbor shoveling her sidewalk in a blizzard and dashed out in my parka to the rescue; but when I offered to help, she responded in a surprisingly strong, gruff Brooklyn voice that she was just fine, thank you.

We make incorrect inferences all the time, and the inference from design is hardly sure-fire. We cannot jump from marvelling at the wonders of the natural world to concluding that the creation story in Genesis must be correct. Ellenberg points out other possible accounts. What about not a single God but gods, he writes, “where the world was put together in a hurry by a squabbling committee?”

Many distinguished civilizations have believed as much. And you can’t say there are aspects of the natural world—I’m thinking of pandas here—that seem more likely to have resulted from grudging bureaucratic compromise than from the mind of an all-knowing deity with total creative control.

And polytheism is just one alternative. Drawing on the work of Oxford philosopher Nick Bostrom, Ellenberg notes that it’s wrong to dismiss a “bizarre” but not implausible theory that “we’re not actually people at all, but simulations running on an ultracomputer built by other people.”

If SIMS is true, and the universe is a simulation constructed by people in a realer world, then it’s pretty likely there’d be people in the universe, because people are people’s favorite things to simulate!

These rival explanations of the origins of life do not disprove any particular religious view, but they cast doubt on the binary choice usually on offer in the impressively long-running debate over the origins of life: if it’s not blind, agentless natural selection, it must be God. There are other possibilities, and as crazy as it sounds, mathematically speaking, the scenario in which we are simulated beings in a giant holodeck beats Genesis for probability.

Ellenberg climbs down from this perspective in his next breath: “I don’t actually think this constitutes a good argument that we’re all sims, any more than I think Paley’s argument is a good one for the existence of the deity.” Reasoning about metaphysical properties through simple observation of the empirical world is dangerous—and probably a good bit more dangerous than making inferences about the tougher-than-you-imagine little old lady next door. Ending the argument with a bit of a whimper, Ellenberg concludes this way:

As much as I love numbers, I think people ought to stick to ‘I don’t believe in God,’ or ‘I do believe in God,’ or just ‘I’m not sure.’…On this matter, math is silent.

The upshot is broader than that. It’s not only math that’s silent on the question of God’s existence, or God’s role in the universe. It’s human reasoning itself that lacks access to the ineffable. So the creationism-vs.-evolution debates, like the one held earlier this year between Ken Ham and Bill Nye, are ultimately fruitless endeavors. One side divines divinity in nature, the other side grounds its view on empirical evidence. Nobody has any proof to convince the other that God does or does not exist. Mathematics can shake your belief in God only if your beliefs are grounded on inferences from observed reality. Beyond that, it’s all a matter of faith.