Fox has long been a bane of liberals, but in the past two years many people who watch the network closely, including some Fox alumni, say that it has evolved into something that hasn’t existed before in the United States. Nicole Hemmer, an assistant professor of Presidential studies at the University of Virginia’s Miller Center and the author of “Messengers of the Right,” a history of the conservative media’s impact on American politics, says of Fox, “It’s the closest we’ve come to having state TV.”
That people don’t know there are human beings doing this work is, of course, by design. Facebook would rather talk about its advancements in artificial intelligence, and dangle the prospect that its reliance on human moderators will decline over time.
But given the limits of the technology, and the infinite varieties of human speech, such a day appears to be very far away. In the meantime, the call center model of content moderation is taking an ugly toll on many of its workers. As first responders on platforms with billions of users, they are performing a critical function of modern civil society, while being paid less than half as much as many others who work on the front lines. They do the work as long as they can — and when they leave, an NDA ensures that they retreat even further into the shadows.
To Facebook, it will seem as if they never worked there at all. Technically, they never did.
People respond to incentives, and so if we want to take on much bigger challenges, we need to collaborate across thousands and in some cases hundreds of thousands of people. How do you get 100,000 people to work together? It’s not that easy. In the old days, it was religion and before that it was simple fiat rules, tyranny. The Egyptians built some beautiful pyramids, but they did that with hundreds of thousands of slaves over decades. If we rule out slavery as a possible means of societal advances, there really isn’t any other choice. If we need 100,000 people to cure cancer, to deal with Alzheimer’s, to figure out fusion energy and climate change…I don’t know of any other way to do that other than financial markets: equity, debt, proper financing and proper payout of returns. I think that in many cases [finance] probably is the gating factor. That, to me, is the short answer to the question about why finance is so important.
The internet and social media don’t create new personalities; they allow people to express sides of themselves that social norms discourage in the “real world”.
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We may come to see face-to-face conversation as the social medium that most distorts our personalities. It requires us to speak even when we don’t know what to say and forces us to be pleasant or acquiescent when we would rather not.
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Social media have turned a species used to intimacy into performers. But these performances are not necessarily false. Personality is who we are in front of other people. The internet, which exposes our elastic personalities to larger and more diverse groups of people, reveals the upper and lower bounds of our capacity for empathy and cruelty, anxiety and confidence.
Nostalgia, to me, is not the emotion that follows a longing for something you lost, or for something you never had to begin with, or that never really existed at all. It’s not even, not really, the feeling that arises when you realize that you missed out on a chance to see something, to know someone, to be a part of some adventure or enterprise or milieu that will never come again. Nostalgia, most truly and most meaningfully, is the emotional experience—always momentary, always fragile—of having what you lost or never had, of seeing what you missed seeing, of meeting the people you missed knowing, of sipping coffee in the storied cafés that are now hot-yoga studios. It’s the feeling that overcomes you when some minor vanished beauty of the world is momentarily restored, whether summoned by art or by the accidental enchantment of a painted advertisement for Sen-Sen, say, or Bromo-Seltzer, hidden for decades, then suddenly revealed on a brick wall when a neighboring building is torn down. In that moment, you are connected; you have placed a phone call directly into the past and heard an answering voice.
Illustration : Eleni Kalorkoti
For more than two thousand years, the world’s great minds have argued about the essence of time. Is it finite or infinite? Does it flow like a river or is it granular, proceeding in small bits, like sand trickling through an hourglass? And what is the present? Is now an indivisible instant, a line of vapor between the past and the future? Or is it an instant that can be measured—and, if so, how long is it? And what lies between the instants? “The instant, this strange nature, is something inserted between motion and rest, and it is in no time at all,” Plato remarked in the fourth century B.C.E. “But into it and from it what is moved changes to being at rest, and what is at rest to being moved.”
Most of us are slaves to our chronological age, behaving, as the saying goes, age-appropriately. For example, young people often take steps to recover from a minor injury, whereas someone in their 80s may accept the pain that comes with the injury and be less proactive in addressing the problem. “Many people, because of societal expectations, all too often say, ‘Well, what do you expect, as you get older you fall apart,’ ” says Langer. “So, they don’t do the things to make themselves better, and it becomes a self-fulfilling prophecy.”
It’s this perception of one’s age, or subjective age, that interests Antonio Terracciano, a psychologist and gerontologist at Florida State University College of Medicine. Horvath’s work shows that biological age is correlated with diseases. Can one say the same thing about subjective age?