Posts Tagged ‘Diderot’
“Without data, you’re just another person with an opinion”*…
… and that data can be even more useful if we can visualize it. Andrew Zolli introduces a new opportunity…
Whether we’re contending with food shocks, responding to disasters, preventing the next pandemic, helping communities adapt to a changing climate, or just delivering basic governmental services, one constant runs through it all: people. Where we live, how we move, when we gather or flee – these human patterns shape the arc of every modern challenge. Without a deep and dynamic understanding of those patterns, meaningful action becomes not just harder, it becomes guesswork.
That’s why I’m so excited about our ongoing collaboration with colleagues at the Microsoft AI for Good Lab and the Institute for Health Metrics and Evaluation to develop the world’s most up-to-date, highly accurate, high resolution #population density maps. Harnessing the power of Planet’s high-frequency, high-resolution satellite imagery, the AI for Good team’s artificial intelligence expertise, and IHME’s deep demographic modeling capabilities, these population maps allow us to estimate how many people we’re likely to find in every 40 sq meter patch of Earth, in every country of the world. And because the underlying data is updated quarterly, they also allow us to see change over time.
This week, we announced the completion of the first phase of this work at the United Nations AI For Good Global Summit, held in Geneva. We’ve been piloting the use of these population maps as part of the UN’s Early Warnings For All Initiative, which seeks to ensure that everyone on Earth is protected from hazardous weather, water, and climate events. In an early use-case, by overlaying population data with maps of mobile connectivity, we’ve been able to identify unconnected populations that might not be reachable in a crisis.
And that’s just one of what are likely hundreds – even thousands – of ways this kind of population data can be put to work. Knowing where people are settling, and how those patterns are changing, is foundational to everything from public health campaigns to the design of infrastructure and services. If we want to reduce wildfire risk, for example, we need to understand where human communities are pressing into forested frontiers. If we want to evacuate people ahead of an oncoming storm, we need to know how many lives are in harm’s way. And if we want to ensure people aren’t displaced by unlivable heat, we have to overlay human presence with climate exposure.
You can learn more and sign up to explore a coarser (but compelling!) (40km/pixel) visualization of the population data. At the AI for Good Summit, we also announced an Early Access Program for a carefully selected number of trusted organizations who will explore applications of the data and give feedback. If that sounds like it might be of interest, please contact services@healthdata.org…
A new tool for visualizing the world in which we live: “Everyone, Everywhere: Mapping Humanity’s Changing Footprint in Unprecedented Detail,” from @andrewzolli.bsky.social and his collegues at Planet.
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As we get down with data, we might spare a thought for a spiritual ancestor of Planet’s, Denis Diderot; he died on this date in 1784. A philosopher, art critic, and writer, he is best known for serving as co-founder, chief editor, and contributor to the Encyclopédie along with Jean le Rond d’Alembert.
The Encyclopédie is most famous for representing the thought of the Enlightenment. According to Denis Diderot in the article “Encyclopédie”, the Encyclopédie‘s aim was “to change the way people think” and for people to be able to inform themselves and to know things. He and the other contributors advocated for the secularization of learning away from the Jesuits. Diderot wanted to incorporate all of the world’s knowledge into the Encyclopédie and hoped that the text could disseminate all this information to the public and future generations. Thus, it is an example of democratization of knowledge.
It was also the first encyclopedia to include contributions from many named contributors, and it was the first general encyclopedia to describe the mechanical arts. In the first publication, seventeen folio volumes were accompanied by detailed engravings. Later volumes were published without the engravings, in order to better reach a wide audience within Europe…
– source
“Philosophy is at once the most sublime and the most trivial of human pursuits”*…
Helena de Bres on what philosophy can– and can’t– help us understand about the meaning of life…
… It’s not always clear what the average person is after when seeking life guidance from philosophers, but it tends to be a mix of three things. First, some general orientation in the universe; second, a serving of existential consolation for when life fucks us over; and, more rarely, a dose of specific practical advice (to text back or not to text back?)
The easy reply to the last of those requests is that philosophy can supply at best only part of the answer. How someone should respond to a particular situation depends on facts about the world that we philosophers have no special expertise in… so we can’t pronounce on the question solo.
The more socially uncomfortable reply is that the demand that philosophy be personally helpful, in any of these three ways, sounds wrongheaded to someone with the training of a mainstream contemporary philosopher. Saying that aloud involves accusing a fellow human who’s having a life crisis of being naïve, which is an asshole move I try to avoid. But I do think it, because pretty much the last thing I saw myself as acquiring while I skilled up in graduate school was transferable expertise in how to deal with everyday life, on either the grand or the intimate scale…
Science has practical applications, but to true devotees the applications aren’t the main point, and attempting to go straight to them is likely to backfire. Seeking direct life guidance or swift consolation from philosophy is similarly risky, for similar reasons. Bernard Williams writes in his essay “On Hating and Despising Philosophy” that, though philosophy can be pressing, it doesn’t get there “by instantly addressing the urgent and the deep.” That results in mere superficiality, intellectual kitsch. Being genuinely helpful usually requires being truthful, and because the issues philosophy addresses are complex and difficult, the search for the truth about them should start in the foothills and inch up cautiously. A truthful philosophy will be unspectacular and inaccessible to the average person as it proceeds. And if philosophy does eventually generate good life advice, there’s no guarantee it’ll deliver comfort along with it. Truth can be a bitch…
Academic philosophy and the meaning of life: “Help!,” from @helenadebres in @the_point_mag. Part one of a four-part series (it gets less bleak :). Part 2, Part 3, Part 4.
* William James
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As we search, we might wish a Joyeux Anniversaire to a philosopher whose practice was robustly practical: Denis Diderot, contributor to and the chief editor of the Encyclopédie (“All things must be examined, debated, investigated without exception and without regard for anyone’s feelings.”)– and thus towering figure in the Enlightenment; he was born on this date in 1713. Diderot was also a novelist (e.g., Jacques le fataliste et son maître [Jacques the Fatalist and his Master])… and no mean epigramist:
From fanaticism to barbarism is only one step.
We swallow greedily any lie that flatters us, but we sip only little by little at a truth we find bitter.
Man will never be free until the last king is strangled with the entrails of the last priest.
A thing is not proved just because no one has ever questioned it.
“Belief can be manipulated. Only knowledge is dangerous.”*…
Denis Diderot and the encyclopedists had a plan to catalog knowledge that seemed harmless enough; but what they intended was far more subversive– to restructure knowledge itself:
Far more influential and prominent than the short single-authored works that Diderot had produced up to this point in his life, the Encyclopédie was expressly designed to pass on the temptation and method of intellectual freedom to a huge audience in Europe and, to a lesser extent, in faraway lands like Saint Petersburg and Philadelphia. Ultimately carried to term through ruse, obfuscation, and sometimes cooperation with the authorities, the Encyclopédie (and its various translations, republications, and pirated excerpts and editions) is now considered the supreme achievement of the French Enlightenment: a triumph of secularism, freedom of thought, and eighteenth-century commerce…
At first glance, [Diderot’s] large map of topics, which ranged from comets to epic poetry, seems quite inoffensive. Indeed, the Encyclopédie’s earliest critic, the Jesuit priest Guillaume-François Berthier, did not quibble with how Diderot had organized the “System”; he simply accused Diderot of stealing this aspect of Bacon’s work without proper acknowledgment. Diderot’s real transgression, however, was not following the English philosopher more closely. For, while it was true that Diderot freely borrowed the overall structure of his tree of knowledge from Bacon, he had actually made two significant changes to the Englishman’s conception of human understanding. First, he had broken down and subverted the traditional hierarchical relationship between liberal arts (painting, architecture, and sculpture) and “mechanical arts” or trades (i.e., manual labor). Second, and more subversively, he had shifted the category of religion squarely under humankind’s ability to reason. Whereas Bacon had carefully and sagely preserved a second and separate level of knowledge for theology outside the purview of the three human faculties, Diderot made religion subservient to philosophy, essentially giving his readers the authority to critique the divine…
The only other subject more problematic than religion was politics. In a country without political parties, where sedition was punished by sentencing to a galley ship or death, d’Alembert and Diderot never overtly questioned the spiritual and political authority of the monarchy. Yet the Encyclopédie nonetheless succeeded in advancing liberal principles, including freedom of thought and a more rational exercise of political power. As tepid as some of these writings may seem when compared with the political discourse of the Revolutionary era, the Encyclopédie played a significant role in destabilizing the key assumptions of Absolutism.
Diderot’s most direct and dangerous entry in this vein was his unsigned article on “Political Authority” (“Autorité politique”), which also appeared in the first volume of the Encyclopédie. Readers who chanced upon this article immediately noticed that it does not begin with a definition of political authority itself; instead, it opens powerfully with an unblemished assertion that neither God nor nature has given any one person the indisputable authority to reign…
From a fascinating excerpt of Andrew S. Curran’s Diderot and the Art of Thinking Freely. Read the piece in full at “How Diderot’s Encyclopedia Challenged the King.”
* Frank Herbert
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As we note that knowledge is power, we might recall that it was on this date in 1920 that the League of Women Voters was founded. Created to support women’s suffrage, it remains nonpartisan, neither supporting nor opposing candidates or parties, and advocating for (now more broadly understood) voting rights and for campaign finance reform. The League sponsored the Presidential debates in 1976, 1980, and 1984, but withdrew in 1988, when the demands of the two parties became untenable. Then-LWV President Nancy Neuman said that the debate format on which the parties were insisting would “perpetrate a fraud on the American voter” and that her organization did not intend to “become an accessory to the hoodwinking of the American public.”
“It might help to think of the universe as a rubber sheet, or perhaps not”*…
You have most likely encountered one-sided objects hundreds of times in your daily life – like the universal symbol for recycling, found printed on the backs of aluminum cans and plastic bottles.
This mathematical object is called a Mobius strip. It has fascinated environmentalists, artists, engineers, mathematicians and many others ever since its discovery in 1858 by August Möbius, a German mathematician who died 150 years ago, on Sept. 26, 1868.
Möbius discovered the one-sided strip in 1858 while serving as the chair of astronomy and higher mechanics at the University of Leipzig. (Another mathematician named Listing actually described it a few months earlier, but did not publish his work until 1861. Indeed, it had already appeared in Roman mosaics from the third century CE.)…
The discovery of the Möbius strip in the mid-19th century launched a brand new field of mathematics: topology: “The Mathematical Madness of Möbius Strips and Other One-Sided Objects.”
Hogfather
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As we return from whence we came, we might wish a Joyeux Anniversaire to Denis Diderot, contributor to and the chief editor of the Encyclopédie (“All things must be examined, debated, investigated without exception and without regard for anyone’s feelings.”)– and thus towering figure in the Enlightenment; he was born on this date in 1713. Diderot was also a novelist (e.g., Jacques le fataliste et son maître [Jacques the Fatalist and his Master])… and no mean epigramist:
From fanaticism to barbarism is only one step.
We swallow greedily any lie that flatters us, but we sip only little by little at a truth we find bitter.
Man will never be free until the last king is strangled with the entrails of the last priest.
A thing is not proved just because no one has ever questioned it.
“Archives are a kind of site… like an archaeological site”*…
I was told that the most interesting man in the world works in the archives division of the New York Public Library, and so I went there, one morning this summer, to meet him. My guide, who said it took her a year to learn how to get around the Schwarzman Building on 42nd Street, led us to an elevator off Astor Hall, up past the McGraw Rotunda, through a little door at the back of the Rose Main Reading Room. Our destination was Room 328.
A sign above the door called it the “Brooke Russell Astor Reading Room for Rare Books and Manuscripts.” Inside, there were a handful of quiet researchers stooped at large wooden desks, and in the corner, presiding over a cart of acid-free Hollinger document boxes, was the archivist Thomas Lannon…
The New York Public Library’s archives contain dentures, roller skates, and, as David Grann discovered, evidence of a systematic campaign of murder; Thomas Lannon presides over it all: “Keepers of the Secrets.”
* John Berger
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As we dig through the files, we might wish a Joyeux Anniversaire to Denis Diderot, contributor to and the chief editor of the Encyclopédie (“All things must be examined, debated, investigated without exception and without regard for anyone’s feelings.”)– and thus towering figure in the Enlightenment; he was born on this date in 1713. Diderot was also a novelist (e.g., Jacques le fataliste et son maître [Jacques the Fatalist and his Master])… and no mean epigramist:
From fanaticism to barbarism is only one step.
We swallow greedily any lie that flatters us, but we sip only little by little at a truth we find bitter.
Man will never be free until the last king is strangled with the entrails of the last priest.
A thing is not proved just because no one has ever questioned it.
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