I follow, you presumably won't be surprised to learn, a very wide range of well-informed public health folks. They vary, however, in how "insider" they are institutionally.
And I can't help but notice that though I consider all of them super smart, as a rule the more "insider," the slower they've been to definitively say what accumulating evidence clearly shows is true (e.g., most egregiously, risks of outdoor transmission).
I think this reflects a complicated reality of being close to power. There are a range of factors that range from cynical to sympathetic, but all of which militate against forthrightness and honesty:
1/ You are afraid of retaliation if you criticize those currently at the "top" of your field. (cynical but certainly sometimes true)
2/ You hope to one day be where they are, and you need their imprimatur, or at least nihil obstat, to eventually be in that spot.
3/ You feel more empathy for the political pressures (not relating to the facts of the matter) that those at the "top" of your field are facing, and so you hold back on offering anything that would complicate their political situation. (I think this is the biggest consideration.)
All these are totally understandable, but they also mean that some of the brightest people end up, at least in areas like public health, being quite useless to, well, public health.
And it also means that those at the "top" are anything but, if the "top" means those who are making the most decisive contribution to actually communicating the full truth about a matter in ways that can shape healthy behavior.
TL;DR proximity to power often limits your ability to speak truth quickly, decisively, and publicly. It's the price of admission.
All of which suggests why God in the OT seems to think a people can survive just fine without a king (if they walk in the ways of YHWH) . . . but never even hints that they could survive without prophets.
Adding this great piece as a case study. It's a reminder that the dynamics I'm describing above are *not* always a matter of "corruption" or coverups, but simply the dynamics of power. "Prominent public health personalities rushed to defend the WHO." wired.com/story/the-teen…
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Why not just use quote marks and citations? How hard is that?
Actually pretty hard, for perhaps non-obvious reasons.
You are working on a fairly conventional section of a high-profile work—a dissertation, say, or a research paper. You need to get through some tedious but crucial points, or you are completing your acknowledgments (a notoriously cliché-bound task).
Open in front of you, or present in your memory, is the writing of someone else who executed this task with some aplomb. Their wording is apt, concise, clear. Hard to improve on.
I've spent a fair amount of time the last few years talking with parents, teachers, etc., about technology. While I always insist that the issue starts and ends with "us," not "kids these days," people always want to talk about kids.
And the one opinion I've securely formed, regarding kids specifically, is this: There is nothing more seductive, and more sad, than "winning at high school."
High school is a game you shouldn't care to win—though some people do win. I mean the popularity game. The influencer game. The social game.
I’ve been playing with OpenAI for a couple weeks and with ChatGPT for (an embarrassing amount of) the past 24 hours, and I think it’s pretty clear—pending how these technologies get commercialized—that the era of homework, up through at least the second year of college, is over.
This is my Loeb edition of Pindar's odes. Greek on the left—for an undergrad classics major, pretty difficult Greek. English on the right. Awesome, right?
Obviously these were forbidden in class. Because no 3rd-year Greek student who had access to them would ever learn Greek. Serious students (and the good thing about classics is no one majors in it if they aren't serious!) mostly avoided using them outside of class as well.
But you and I don't have to act like states (though we have a responsibility as citizens to shape the choices government actors).
We can build family, households, community rooted in something bigger than the self, right where we are. There is robust evidence that this matters.
And I think there is something even deeper here. The truth is that our families, households, communities will fail, falter, fall short in all kinds of ways. Certainly by the third generation every significant human effort has failed in some way. See Genesis.
Real world: "AI" (i.e., ML) defeats the most skilled human beings at chess and Go.
Web3 world: "play to earn" "nations" like Axie Infinity pit humans against one another in gameplay that is far simpler than chess or Go.
This cannot be sustainable or good for actual persons.
I'm trying to give "creator economies" and other beneficial implementations of blockchain the benefit of the doubt, but the most celebrated examples so far still look like Ponzi schemes to me.
I mean, I get that gaming is big business, people find it diverting and fun, and there is money to be made. But that's true of casinos as well. Like casinos, gaming is parasitic on actual common-wealth-generating economies.
Two caveats: first, I suspect I disagree with Abigail Shrier on some points, including the deep question of exactly what freedom is and entails.
Second, I tire of locutions like “the students of Princeton,” including an entire diverse institution by synecdoche. Even a commencement speaker doesn’t address the entire student body.