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Predictors of Alzheimer’s vs. the Hammer of Witches

Predictors of Alzheimer’s vs. the Hammer of Witches

Matthew L Baum

Round 1: Baltimore
I first heard of the Malleus Maleficarum, or The Hammer of Witches, last year when I visited Johns Hopkins Medical School in Baltimore, MD, USA. A doctor for whom I have great respect introduced me to the dark leather-bound tome, which he pulled off of his bookshelf. Apparently, this aptly named book was used back in the day (published mid-1400s) by witch-hunters as a diagnostic manual of sorts to identify witches. Because all the witch-hunters used the same criteria as outlined in The Hammer to tell who was a witch, they all –more or less- identified the same people as witches. Consequently the cities, towns, and villages all enjoyed a time of highly precise witch wrangling. This was fine and good until people realized that there was a staggering problem with the validity of these diagnoses. Textbook examples (or Hammer-book examples) these unfortunates may have been, but veritable wielders of the dark arts they were not. The markers of witchcraft these hunters agreed upon, though precise and reliable, simply were not valid.
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Neurotrash and Neurobabble

Colourful images of brain scans tend to dominate the science sections of the popular media, and it is now fashionable to affix ‘neuro’ to most words of English. But there is a predictable grumpy backlash. The philosopher Roger Scruton finds the recent wave of neuroscience rather distasteful. It is all merely (in a phrase he borrows from Raymond Tallis*) ‘neurotrash’–which wonderfully evokes lurid synthetic pop manufactured in some disco den in Berlin (is Neuropop–or God forbid, the Neurovision–the next step?). Although Scruton makes a cursory reference to some arguments against current neuroscience**, it seems clear enough that what provokes his outrage isn’t some philosophical disagreement. It is that this new wave of neuroscience–or if you prefer, neurotrash–is just so obnoxiously vulgar.

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Vegi-quette

A group of us often meet at our friend Mohammed’s place – and we normally order in a takeaway. Mohammed’s a devout Muslim, but I always get a pepperoni pizza. I did this again last night. We use Mohammed’s plates and cutlery, and he looks a little pained at having pork in his house, but I figure as I’m not forcing Mohammed to eat it himself, he’s just being silly and over-sensitive and there’s no reason for him to be offended.

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DIY enhancement: morphological freedom or self-harm?

by Anders Sandberg

Lepht Anonym is a DIY biohacker, extending her body and senses through implantation of home-made cybernetics in her own kitchen. (YouTube video of her lecture) Most of her work is about extending the sense of touch, using implanted magnets to acquire “magnetic vision” and (hopefully) an implanted version of the northpaw magnetic sense system besides the “usual stuff” of RFID implants.

She is critical of regular transhumanism, which she thinks is all talk. This is the real deal: “You just have to get deep enough to open a hole and put something in,” she says. “It’s that simple.” Of course, she has ended up in the hospital a few times. A new kind of self-harm all right-thinking people ought to save her from, or a valid form of self-expression that should be protected?
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Addiction by design

A new report released by the US Surgeon General last month reminds us that cigarettes are designed with addiction in mind. Tobacco companies infuse tobacco with ammonia so that the nicotine crosses the membranes in the lungs faster, reducing the delay between inhalation and pharmacological effect. They add flavourings like chocolate and vanilla to the blend, knowing that smokers will be more likely to smell something in their food that they associate with smoking, and to feel like lighting up. These tricks are a source of moral outrage for many of us; it seems as though the tobacco companies are exploiting weaknesses in our biology to make us buy things we would not otherwise have bought, and to do things we would not otherwise have done (or would not have done so much). And tobacco executives have often denied engaging in these kinds of tactics.

All this makes for an interesting contrast with the case of video games, in which addictiveness is universally held to be one of the hallmarks of an excellent game, in which games can win awards for being addictive, and in which a developer can unabashedly boast of putting the most addictive systems into their games.

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Trading Organs for Freedom

In Mississippi, sisters Jamie and Gladys Scott are to be let out of prison on the condition that Gladys donates a kidney to Jamie. (See also an article in the Guardian) They are both serving life sentences for being accessories to armed robbery, and would otherwise not be eligible for parole until 2014. Jamie Scott is severely ill with diabetes and high blood pressure, and requires frequent dialysis. She has been given parole on medical grounds, while Gladys has been granted parole on the condition that she give one of her kidneys to Jamie within a year. Receiving payment in exchange for organs is illegal in the US. But is there a relevant moral difference between trading one of your kidneys for money, and trading it for your freedom?

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Is it the thought that counts?

There was a jolly fire in the fireplace. The snow was falling outside the windows, to the delight of children and despair of transport planners. Aristotle sipped on the mulled wine, watching while Kant meticulously wrapped another jar of homemade mustard.

“Dear Immanuel, are you going to give all your friends mustard?”

“Everybody except Georg. He likes to mix it with ketchup; he says it makes a great synthesis. I don’t care much for that idea and I would hate to see it spread. He will get a writing style guide instead.”

“I guess for you it is the thought that counts, when it comes to Christmas presents.”

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Wikileaks Rights and Wrongs

Would it be a good thing if, far from crushing Wikileaks, governments were required to post their entire correspondence on Wikileaks? In principle, this would appear to be highly desirable. A legitimate ruler over us it might justifiably keep secrets from us—but there is no such thing, neither leviathan nor the general will nor the people. Government is merely a mechanism we employ to protect our rights and resolve certain coordination problems. The government is therefore our agent and agents have no ground for withholding information from principals. The enormous power accumulated by the state should not be wielded in secrecy. Furthermore, when we give up democratic and political romanticism the attractions of openness only increase: we realise that anyone putting themselves forward to have power over us (always for our own good, of course) thereby raises a doubt over whether they should have it, and that politicians are not and never will be especially wise or good and will do what they think is required to hang onto power.

(update: see also my discussion of Wikileaks on Guardian Comment is Free)

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Political epistemology and recent Australian experience

One of the growth areas in recent analytic philosophy is social epistemology. Epistemology is concerned with the nature of knowledge, but social epistemology often has a more applied focus. It asks about the conditions under which groups produce knowledge, and one of its central claims is that groups are often better at discovering truths than are individuals.

This comforting claim seems, at first sight, to be challenged by contemporary political events. The recent electoral success of Tea Party candidates in the United States, following on the heels of strong showings for hard right parties in the Netherlands and elsewhere in Europe, as well as an increase in xenophobic rhetoric from centre right leaders like Nicolas Sarkozy and Angela Merkel, seem to cast serious doubt on the ability of the electorate to rationally assess policies. The problem is sharpest in the US case, since the Tea Party seems to have mobilized the white working class to vote against their own economic interests. In these circumstances, it is tempting for the social democrat or even the moderate conservative to say, with Brecht, that the government should dissolve the people and elect another one.

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