Why Diversity Rules

Diverse friends
A diverse group of people with different ages and nationalities having fun together. Rawpixel/Shutterstock

23 January 2019 – Last week two concepts reared their ugly heads that I’ve been banging on about for years. They’re closely intertwined, so it’s worthwhile to spend a little blog space discussing why they fit so tightly together.

Diversity is Good

The first idea is that diversity is good. It’s good in almost every human pursuit. I’m particularly sensitive to this, being someone who grew up with the idea that rugged individualism was the highest ideal.

Diversity, of course, is incompatible with individualism. Individualism is the cult of the one. “One” cannot logically be diverse. Diversity is a property of groups, and groups by definition consist of more than one.

Okay, set theory admits of groups with one or even no members, but those groups have a diversity “score” (Gini–Simpson index) of zero. To have any diversity at all, your group has to have at absolute minimum two members. The more the merrier (or diversitier).

The idea that diversity is good came up in a couple of contexts over the past week.

First, I’m reading a book entitled Farsighted: How We Make the Decisions That Matter the Most by Steven Johnson, which I plan eventually to review in this blog. Part of the advice Johnson offers is that groups make better decisions when their membership is diverse. How they are diverse is less important than the extent to which they are diverse. In other words, this is a case where quantity is more important than quality.

Second, I divided my physics-lab students into groups to perform their first experiment. We break students into groups to prepare them for working in teams after graduation. Unlike when I was a student fifty years ago, activity in scientific research and technology development is always done in teams.

When I was a student, research was (supposedly) done by individuals working largely in isolation. I believe it was Willard Gibbs (I have no reliable reference for this quote) who said: “An experimental physicist must be a professional scientist and an amateur everything else.”

By this he meant that building a successful physics experiment requires the experimenter to apply so many diverse skills that it is impossible to have professional mastery of all of them. He (or she) must have an amateur’s ability pick up novel skills in order to reach the next goal in their research. They must be ready to work outside their normal comfort zone.

That asked a lot from an experimental researcher! Individuals who could do that were few and far between.

Today, the fast pace of technological development has reduced that pool of qualified individuals essentially to zero. It certainly is too small to maintain the pace society expects of the engineering and scientific communities.

Tolkien’s “unimaginable hand and mind of Feanor” puttering around alone in his personal workshop crafting magical things is unimaginable today. Marlowe’s Dr. Faustus character, who had mastered all earthly knowledge, is now laughable. No one person is capable of making a major contribution to today’s technology on their own.

The solution is to perform the work of technological research and development in teams with diverse skill sets.

In the sciences, theoreticians with strong mathematical backgrounds partner with engineers capable of designing machines to test the theories, and technicians with the skills needed to fabricate the machines and make them work.

Chaotic Universe

The second idea I want to deal with in this essay is that we live in a chaotic Universe.

Chaos is a property of complex systems. These are systems consisting of many interacting moving parts that show predictable behavior on short time scales, but eventually foil the most diligent attempts at long-term prognostication.

A pendulum, by contrast, is a simple system consisting of, basically, three moving parts: a massive weight, or “pendulum bob,” that hangs by a rod or string (the arm) from a fixed support. Simple systems usually do not exhibit chaotic behavior.

The solar system, consisting of a huge, massive star (the Sun), eight major planets and a host of minor planets, is decidedly not a simple system. Its behavior is borderline chaotic. I say “borderline” because the solar system seems well behaved on short time scales (e.g., millennia), but when viewed on time scales of millions of years does all sorts of unpredictable things.

For example, approximately four and a half billion years ago (a few tens of millions of years after the system’s initial formation) a Mars-sized planet collided with Earth, spalling off a mass of material that coalesced to form the Moon, then ricochetted out of the solar system. That’s the sort of unpredictable event that happens in a chaotic system if you wait long enough.

The U.S. economy, consisting of millions of interacting individuals and companies, is wildly chaotic, which is why no investment strategy has ever been found to work reliably over a long time.

Putting It Together

The way these two ideas (diversity is good, and we live in a chaotic Universe) work together is that collaborating in diverse groups is the only way to successfully navigate life in a chaotic Universe.

An individual human being is so powerless that attempting anything but the smallest task is beyond his or her capacity. The only way to do anything of significance is to collaborate with others in a diverse team.

In the late 1980s my wife and I decided to build a house. To begin with, we had to decide where to build the house. That required weeks of collaboration (by our little team of two) to combine our experiences of different communities in the area where we were living, develop scenarios of what life might be like living in each community, and finally agree on which we might like the best. Then we had to find an architect to work with our growing team to design the building. Then we had to negotiate with banks for construction loans, bridge loans, and ultimate mortgage financing. Our architect recommended adding a prime contractor who had connections with carpenters, plumbers, electricians and so forth to actually complete the work. The better part of a year later, we had our dream house.

There’s no way I could have managed even that little project – building one house – entirely on my own!

In 2015, I ran across the opportunity to produce a short film for a film festival. I knew how to write a script, run a video camera, sew a costume, act a part, do the editing, and so forth. In short, I had all the skills needed to make that 30-minute film.

Did that mean I could make it all by my onesies? Nope! By the time the thing was completed, the list of cast and crew counted over a dozen people, each with their own job in the production.

By now, I think I’ve made my point. The take-home lesson of this essay is that if you want to accomplish anything in this chaotic Universe, start by assembling a diverse team, and the more diverse, the better!

Nationalism and Diversity

Flags of many countries
Nationalism can promote diversity – or not! Brillenstimmer/shutterstock

16 January 2019 – The poster child for rampant nationalism is Hitler’s National Socialist German Workers’ Party, commonly called the Nazi Party. I say “is” rather than “was” because, while resoundingly defeated by Allies of WW2 in 1945, the Nazi Party still has widespread appeal in Germany, and throughout the world.

These folks give nationalism a bad name, leading to the Oxford Living Dictionary, giving primacy to the following definition of nationalism: “Identification with one’s own nation and support for its interests, especially to the exclusion or detriment of the interests of other nations.” [Emphasis added.]

The Oxford Dictionary also offers a second definition of nationalism: “Advocacy of or support for the political independence of a particular nation or people.”

This second definition is a lot more benign, and one that I wish were more often used. I certainly prefer it!

Nationalism under the first definition has been used since time immemorial as an excuse to create closed, homogeneous societies. That was probably the biggest flaw of the Nazi state(s). Death camps, ethnic cleansing, slave labor, and most of the other evils of those regimes flowed directly from their attempts to build closed, homogeneous societies.

Under the second definition, however, nationalism can, and should, be used to create a more diverse society.

That’s a good thing, as the example of United States history clearly demonstrates. Most of U.S. success can be traced directly to the country’s ethnic, cultural and racial diversity. The fact that the U.S., with a paltry 5% of the world’s population, now has by far the largest economy; that it dominates the fields of science, technology and the humanities; that its common language (American English) is fast becoming the “lingua franca” of the entire world; and that it effectively leads the world by so many measures is directly attributed to the continual renewal of its population diversity by immigration. In any of these areas, it’s easy to point out major contributions from recent immigrants or other minorities.

This harkens back to a theory of cultural development I worked out in the 1970s. It starts with the observation that all human populations – no matter how large or how small – consist of individuals whose characteristics vary somewhat. When visualized on a multidimensional scatter plot, populations generally consist of a cluster with a dense center and fewer individuals farther out.

Globular cluster image
The Great Hercules Star Cluster.. Albert Barr/Shutterstock

This pattern is similar to the image of a typical globular star cluster in the photo at right. Globular star clusters exhibit this pattern in three dimensions, while human populations exist and can be mapped on a great many dimensions representing different characteristics. Everything from physical characteristics like height, weight and skin color, to non-physical characteristics like ethnicity and political ideology – essentially anything that can be measured – can be plotted as a separate dimension.

The dense center of the pattern consists of individuals whose characteristics don’t stray too far from the norm. Everyone, of course, is a little off average. For example, the average white American female is five-feet, four-inches tall. Nearly everyone in that population, however, is a little taller or shorter than exactly average. Very few are considerably taller or shorter, with more individuals closer to the average than farther out.

The population’s diversity shows up as a widening of the pattern. That is, diversity is a measure of how often individuals appear farther out from the center.

Darwin’s theory of natural selection posits that where the population center is depends on where is most appropriate for it to be depending on conditions. What is average height, for example, depends on a complex interplay of conditions, including nutrition, attractiveness to the opposite sex, and so forth.

Observing that conditions change with time, one expects the ideal center of the population should move about in the multidimensional characteristics space. Better childhood nutrition, for example, should push the population toward increased tallness. And, it does!

One hopes that these changes happen slowly with time, giving the population a chance to follow in response. If the changes happen too fast, however, the population is unable to respond fast enough and it goes extinct. So, wooly mammoths were unable to respond fast enough to a combination of environmental changes and increased predation by humans emigrating into North America after the last Ice Age, so they died out. No more wooly mammoths!

Assuming whatever changes occur happen slowly enough, those individuals in the part of the distribution better adapted to the new conditions do better than those on the opposite side. So, the whole population shifts with time toward characteristics that are better adapted.

Where diversity comes into this dynamic is by providing more individuals in the better-adapted part of the distribution. The faster conditions change, the more individuals you need at the edges of the population to help with the response. For example, if the climate gets warmer, it’s folks who like to wear skimpy outfits who thrive. Folks who insist on covering themselves up in heavy clothing, don’t do so well. That was amply demonstrated when Englishmen tried to wear their heavy Elizabethan outfits in the warmer North American weather conditions. Styles changed practically overnight!

Closed, homogeneous societies of the type the Nazis tried to create have low diversity. They try to suppress folks who differ from the norm. When conditions change, such societies have less of the diversity needed to respond, so they wither and die.

That’s why cultures need diversity, and the more diversity, the better.

We live in a chaotic universe. The most salient characteristic of chaotic systems is constant change. Without diversity, we can’t respond to that change.

That’s why when technological change sped up in the early Twentieth Century, it was the bohemians of the twenties developing into the beatniks of the fifties and the hippies of the sixties that defined the cultures of the seventies and beyond.

Jerry Garcia stamp image
spatuletail/shutterstock

Long live Ben and Jerry’s Cherry Garcia Ice Cream!

The Scientific Method

Scientific Method Diagram
The scientific method assumes uncertainty.

9 January 2019 – This week I start a new part-time position on the faculty at Florida Gulf Coast University teaching two sections of General Physics laboratory. In preparation, I dusted off a posting to this blog from last Summer that details my take on the scientific method, which I re-edited to present to my students. I thought readers of this blog might profit by my posting the edited version. The original posting contrasted the scientific method of getting at the truth with the method used in the legal profession. Since I’ve been banging on about astrophysics and climate science, specifically, I thought it would be helpful to zero in again on how scientists figure out what’s really going on in the world at large. How do we know what we think we know?


While high-school curricula like to teach the scientific method as a simple step-by-step program, the reality is very much more complicated. The version they teach you in high school is a procedure consisting of five to seven steps, which pretty much look like this:

  1. Observation
  2. Hypothesis
  3. Prediction
  4. Experimentation
  5. Analysis
  6. Repeat

I’ll start by explaining how this program is supposed to work, then look at why it doesn’t actually work that way. It has to do with why the concept is so fuzzy that it’s not really clear how many steps should be included.

The Stepwise Program

It all starts with observation of things that go on in the World.

Newton’s law of universal gravitation started with the observation that when left on their own, most things fall down. That’s Newton’s falling-apple observation. Generally, the observation is so common that it takes a genius to ask the question: “why?”

Once you ask the question “why,” the next thing that happens is that your so-called genius comes up with some cockamamie explanation, called an “hypothesis.” In fact, there are usually several possible explanations that vary from the erudite to the thoroughly bizarre.

Through bitter experience, scientists have come to realize that no hypothesis is too whacko to be considered. It’s often the most outlandish hypothesis that proves to be right!

For example, the ancients tended to think in terms of objects somehow “wanting” to go downward as the least weird of explanations for gravity. The idea came from animism, which was the not-too-bizarre (to the ancients) idea that natural objects each have their own spirits, which animate their behavior: Rocks are hard because their spirits resist being broken; They fall down when released because their spirits somehow like down better than up.

What we now consider the most-correctest explanation (that we live in a four-dimensional space-time contiuum that is warped by concentrations of matter-energy so that objects follow paths that tend to converge with each other) wouldn’t have made any sense at all to the ancients. It, in fact, doesn’t make a whole lot of sense to anybody who hasn’t spent years immersing themselves in the subject of Einstein’s General Theory of Relativity.

Scientists then take all the hypotheses available, and use them to make predictions as to what happens next if you set up certain relevant situations, called “experiments.” An hypothesis works if its predictions match up with what Mommy Nature produces for results from the experiments.

Scientists then do tons of experiments testing different predictions of the hypotheses, then compare (the analysis step) the results, and eventually develop a warm, fuzzy feeling that one hypothesis does a better job of predicting what Mommy Nature does than do the others.

It’s important to remember that no scientist worth his or her salt believes that the currently accepted hypothesis is actually in any absolute sense “correct.” It’s just the best explanation among the ones we have on hand now.

That’s why the last step is to repeat the entire process ad nauseam.

While this long, drawn out process does manage to cover the main features of the scientific method, it fails in one important respect: it doesn’t boil the method down to its essentials.

Not boiling the method down to its essentials forces one to deal with all kinds of exceptions created by the extraneous, non-essential bits. There end up being more exceptions than rules. For example, the science-pedagogy website Science Buddies ends up throwing its hands in the air by saying: “In fact, there are probably as many versions of the scientific method as there are scientists!”

A More Holistic Approach

The much simpler explanation I’ve used for years to teach college students about the scientific method follows the diagram above. The pattern is quite simple, with only four components. It starts by setting up a set of initial conditions, and following two complementary paths through to the resultant results.

There are two ways to get from the initial conditions to the results. The first is to just set the whole thing up, and let Mommy Nature do her thing. The second is to think through your hypothesis (the model) to predict what it says Mommy Nature will come up with. If they match, you count your hypothesis as a success. If not, it’s wrong.

If you do that a bazillion times in a bazillion different ways, a really successful hypothesis (like General Relativity) will turn out right pretty much all of the time.

Generally, if you’ve got a really good hypothesis but your experiment doesn’t work out right, you’ve screwed up somewhere. That means what you actually set up as the initial conditions wasn’t what you thought you were setting up. So, Mommy Nature (who’s always right) doesn’t give you the result you thought you should get.

For example, I was once (at a University other than this one) asked to mentor another faculty member who was having trouble building an experiment to demonstrate what he thought was an exception to Newton’s Second Law of Motion. It was based on a classic experiment called “Atwood’s Machine.” He couldn’t get the machine to give the results he was convinced he should get.

I immediately recognized that he’d made a common mistake novice physicists often make. I tried to explain it to him, but he refused to believe me. Then, I left the room.

I walked away because, despite his conviction, Mommy Nature wasn’t going to do what he expected her to. He persisted in believing that there was something wrong with his experimental apparatus. It was his hypothesis, instead.

Anyway, the way this method works is that you look for patterns in what Mommy Nature does. Your hypothesis is just a description of some part of Mommy Nature’s pattern. Scientific geniuses are folks who are really, really good at recognizing the patterns Mommy Nature uses.

If your scientific hypothesis is wrong (meaning it gives wrong results), “So, What?”

Most scientific hypotheses are wrong! They’re supposed to be wrong most of the time.

Finding that some hypothesis is wrong is no big deal. It just means it was a dumb idea, and you don’t have to bother thinking about that dumb idea anymore.

Alien abductions get relegated to entertainment for the entertainment starved. Real scientists can go on to think about something else, like the kinds of conditions leading to development of living organisms and why we don’t see alien visitors walking down Fifth Avenue.

(FYI: the current leading hypothesis is that the distances from there to here are so vast that anybody smart enough to figure out how to make the trip has better things to do.)

For scientists “Gee, it looks like … ” is usually as good as it gets!

Don’t Tell Me What to Think!

Your Karma ran over My Dogma
A woman holds up a sign while participating in the annual King Mango Strut parade in Miami, FL on 28 December 2014. BluIz60/Shutterstock

2 January 2019 – Now that the year-end holidays are over, it’s time to get back on my little electronic soapbox to talk about an issue that scientists have had to fight with authorities over for centuries. It’s an issue that has been around for millennia, but before a few centuries ago there weren’t scientists around to fight over it. The issue rears its ugly head under many guises. Most commonly today it’s discussed as academic freedom, or freedom of expression. You might think it was definitively won for all Americans in 1791 with the ratification of the first ten amendments to the U.S. Constitution and for folks in other democracies soon after, but you’d be wrong.

The issue is wrapped up in one single word: dogma.

According to the Oxford English Dictionary, the word dogma is defined as:

“A principle or set of principles laid down by an authority as incontrovertibly true.”

In 1600 CE, Giordano Bruno was burned at the stake for insisting that the stars were distant suns surrounded by their own planets, raising the possibility that these planets might foster life of their own, and that the universe is infinite and could have no “center.” These ideas directly controverted the dogma laid down as incontrovertibly true by both the Roman Catholic and Protestant Christian churches of the time.

Galileo Galilei, typically thought as the poster child for resistance to dogma, was only placed under house arrest (for the rest of his life) for advocating the less radical Copernican vision of the solar system.

Nicholas Copernicus, himself, managed to fly under the Catholic Church’s radar for nearly a century and a quarter by the simple tactic of not publishing his heliocentric model. Starting in 1510, he privately communicated it to his friends, who then passed it to some of their friends, etc. His signature work, Dē revolutionibus orbium coelestium (On the Revolutions of the Celestial Spheres), in which he laid it out for all to see, wasn’t published until his death in 1643, when he’d already escaped beyond the reach of earthly authorities.

If this makes it seem that astrophysicists have been on the front lines of the war against dogma since there was dogma to fight against, that’s almost certainly true. Astrophysicists study stuff relating to things beyond the Earth, and that traditionally has been a realm claimed by religious authorities.

That claim largely started with Christianity, specifically the Roman Catholic Church. Ancient religions, which didn’t have delusions that they could dominate all of human thought, didn’t much care what cockamamie ideas astrophysicists (then just called “philosophers”) came up with. Thus, Aristarchus of Samos suffered no ill consequences (well, maybe a little, but nothing life – or even career – threatening) from proposing the same ideas that Galileo was arrested for championing some eighteen centuries later.

Fast forward to today and we have a dogma espoused by political progressives called “climate change.” It used to be called “global warming,” but that term was laughed down decades ago, though the dogma’s still the same.

The United-Nations-funded Intergovernmental Panel on Climate Change (IPCC) has become “the Authority” laying down the principles that Earth’s climate is changing and that change constitutes a rapid warming caused by human activity. The dogma also posits that this change will continue uninterrupted unless national governments promulgate drastic laws to curtail human activity.

Sure sounds like dogma to me!

Once again, astrophysicists are on the front lines of the fight against dogma. The problem is that the IPCC dogma treats the Sun (which is what powers Earth’s climate in the first place) as, to all intents and purposes, a fixed star. That is, it assumes climate change arises solely from changes in Earthly conditions, then assumes we control those conditions.

Astrophysicists know that just ain’t so.

First, stars generally aren’t fixed. Most stars are variable stars. In fact, all stars are variable on some time scale. They all evolve over time scales of millions or billions of years, but that’s not the kind of variability we’re talking about here.

The Sun is in the evolutionary phase called “main sequence,” where stars evolve relatively slowly. That’s the source of much “invariability” confusion. Main sequence stars, however, go through periods where they vary in brightness more or less violently on much shorter time scales. In fact, most main sequence stars exhibit this kind of behavior to a greater or lesser extent at any given time – like now.

So, a modern (as in post-nineteenth-century) astrophysicist would never make the bald assumption that the Sun’s output was constant. Statistically, the odds are against it. Most stars are variables; the Sun is like most stars; so the Sun is probably a variable. In fact, it’s well known to vary with a fairly stable period of roughly 22 years (the 11-year “sunspot cycle” is actually only a half cycle).

A couple of centuries ago, astronomers assumed (with no evidence) that the Sun’s output was constant, so they started trying to measure this assumed “solar constant.” Charles Greeley Abbot, who served as the Secretary of the Smithsonian Institute from 1928 to 1944, oversaw the first long-term study of solar output.

His observations were necessarily ground based and the variations observed (amounting to 3-5 percent) have been dismissed as “due to changing weather conditions and incomplete analysis of his data.” That despite the monumental efforts he went through to control such effects.

On the 1970s I did an independent analysis of his data and realized that part of the problem he had stemmed from a misunderstanding of the relationship between sunspots and solar irradiance. At the time, it was assumed that sunspots were akin to atmospheric clouds. That is, scientists assumed they affected overall solar output by blocking light, thus reducing the total power reaching Earth.

Thus, when Abbott’s observations showed the opposite correlation, they were assumed to be erroneous. His purported correlations with terrestrial weather observations were similarly confused, and thus dismissed.

Since then, astrophysicists have realized that sunspots are more like a symptom of increased internal solar activity. That is, increases in sunspot activity positively correlate with increases in the internal dynamism that generates the Sun’s power output. Seen in this light, Abbott’s observations and analysis make a whole lot more sense.

We have ample evidence, from historical observations of climate changes correlating with observed variations in sunspot activity, that there is a strong connection between climate and solar variability. Most notably the fact that the Sporer and Maunder anomalies (which were times when sunspot activity all but disappeared for extended periods) in sunspot records correlated with historically cold periods in Earth’s history. There was a similar period from about 1790 to 1830 of low solar activity (as measured by sunspot numbers) called the “Dalton Minimum” that similarly depressed global temperatures and gave an anomalously low baseline for the run up to the Modern Maximum.

For astrophysicists, the phenomenon of solar variability is not in doubt. The questions that remain involve by how much, how closely they correlate with climate change, and are they predictable?

Studies of solar variability, however, run afoul of the IPCC dogma. For example, in May of 2017 an international team of solar dynamicists led by Valentina V. Zharkova at Northumbria University in the U.K. published a paper entitled “On a role of quadruple component of magnetic field in defining solar activity in grand cycles” in the Journal of Atmospheric and Solar-Terrestrial Physics. Their research indicates that the Sun, while it’s activity has been on the upswing for an extended period, should be heading into a quiescent period starting with the next maximum of the 11-year sunspot cycle in around five years.

That would indicate that the IPCC prediction of exponentially increasing global temperatures due to human-caused increasing carbon-dioxide levels may be dead wrong. I say “may be dead wrong” because this is science, not dogma. In science, nothing is incontrovertible.

I was clued in to this research by my friend Dan Romanchik, who writes a blog for amateur radio enthusiasts. Amateur radio enthusiasts care about solar activity because sunspots are, in fact, caused by magnetic fields at the Sun’s surface. Those magnetic fields affect Earth by deflecting cosmic rays away from the inner solar system, which is where we live. Those cosmic rays are responsible for the Kennelly–Heaviside layer of ionized gas in Earth’s upper atmosphere (roughly 90–150 km, or 56–93 mi, above the ground).

Radio amateurs bounce signals off this layer to reach distant stations beyond line of sight. When solar activity is weak this layer drops to lower altitudes, reducing the effectiveness of this technique (often called “DXing”).

In his post of 16 December 2018, Dan complained: “If you operate HF [the high-frequency radio band], it’s no secret that band conditions have not been great. The reason, of course, is that we’re at the bottom of the sunspot cycle. If we’re at the bottom of the sunspot cycle, then there’s no way to go but up, right? Maybe not.

“Recent data from the NOAA’s Space Weather Prediction Center seems to suggest that solar activity isn’t going to get better any time soon.”

After discussing the NOAA prediction, he went on to further complain: “And, if that wasn’t depressing enough, I recently came across an article reporting on the research of Prof. Valentina Zharkova, who is predicting a grand minimum of 30 years!”

He included a link to a presentation Dr. Zharkova made at the Global Warming Policy Foundation last October in which she outlined her research and pointedly warned that the IPCC dogma was totally wrong.

I followed the link, viewed her presentation, and concluded two things:

  1. The research methods she used are some that I’m quite familiar with, having used them on numerous occasions; and

  2. She used those techniques correctly, reaching convincing conclusions.

Her results seems well aligned with meta-analysis published by the Cato Institute in 2015, which I mentioned in my posting of 10 October 2018 to this blog. The Cato meta-analysis of observational data indicated a much reduced rate of global warming compared to that predicted by IPCC models.

The Zharkova-model data covers a much wider period (millennia-long time scale rather than decades-long time scale) than the Cato data. It’s long enough to show the Medieval Warm Period as well as the Little Ice Age (Maunder minimum) and the recent warming trend that so fascinates climate-change activists. Instead of a continuation of the modern warm period, however, Zharkova’s model shows an abrupt end starting in about five years with the next maximum of the 11-year sunspot cycle.

Don’t expect a stampede of media coverage disputing the IPCC dogma, however. A host of politicians (especially among those in the U.S. Democratic Party) have hung their hats on that dogma as well as an array of governments who’ve sold policy decisions based on it. The political left has made an industry of vilifying anyone who doesn’t toe the “climate change” line, calling them “climate deniers” with suspect intellectual capabilities and moral characters.

Again, this sounds a lot like dogma. It’s the same tactic that the Inquisition used against Bruno and Galileo before escalating to more brutal methods.

Supporters of Zharkova’s research labor under a number of disadvantages. Of course, there’s the obvious disadvantage that Zharkova’s thick Ukrainian accent limits her ability to explain her work to those who don’t want to listen. She would not come off well on the evening news.

A more important disadvantage is the abstruse nature of the applied mathematics techniques used in the research. How many political reporters and, especially, commentators are familiar enough with the mathematical technique of principal component analysis to understand what Zharkova’s talking about? This stuff makes macroeconomics modeling look like kiddie play!

But, the situation’s even worse because to really understand the research, you also need an appreciation of stellar dynamics, which is based on magnetohydrodynamics. How many CNN commentators even know how to spell that?

Of course, these are all tools of the trade for astrophysicists. They’re as familiar to them as a hammer or a saw is to a carpenter.

For those in the media, on the other hand, it’s a lot easier to take the “most scientists agree” mantra at face value than to embark on the nearly hopeless task of re-educating themselves to understand Zharkova’s research. That goes double for politicians.

It’s entirely possible that “most” scientists might agree with the IPCC dogma, but those in a position to understand what’s driving Earth’s climate do not agree.

Seasons Greetings from C.G. Masi

Winterball image
Winterball — Acrylic on gesso board — 23″ x 20″

Winterball is a fun little exercise that first appeared in my Spherical Aberrations exhibit. It has no meaning beyond being an interesting surrealist scene. The red ball dominating the sky is often thought of as a Sun image, but really is just a red ball improbably hanging in the sky. The line of trees on the horizon is actually the result of a technical error, but it worked so well with the painting that I left it in. Similarly for the tiny “prominences” visible at the edge of the red-ball image.

Reimagining Our Tomorrows

Cover Image
Utopia with a twist.

19 December 2018 – I generally don’t buy into utopias.

Utopias are intended as descriptions of a paradise. They’re supposed to be a paradise for everybody, and they’re supposed to be filled with happy people committed to living in their city (utopias are invariably built around descriptions of cities), which they imagine to be the best of all possible cities located in the best of all possible worlds.

Unfortunately, however, utopia stories are written by individual authors, and they’d only be a paradise for that particular author. If the author is persuasive enough, the story will win over a following of disciples, who will praise it to high Heaven. Once in a great while (actually surprisingly often) those disciples become so enamored of the description that they’ll drop everything and actually attempt to build a city to match the description.

When that happens, it invariably ends in tears.

That’s because, while utopian stories invariably describe city plans that would be paradise to their authors, great swaths of the population would find living in them to be horrific.

Even Thomas More, the sixteenth century philosopher, politician and generally overall smart guy who’s credited with giving us the word “utopia” in the first place, was wise enough to acknowledge that the utopia he described in his most famous work, Utopia, wouldn’t be such a fun place for the slaves he had serving his upper-middle class citizens, who were the bulwark of his utopian society.

Even Plato’s Republic, which gave us the conundrum summarized in Juvenal’s Satires as “Who guards the guards?,” was never meant as a workable society. Plato’s work, in general, was meant to teach us how to think, not what to think.

What to think is a highly malleable commodity that varies from person to person, society to society, and, most importantly, from time to time. Plato’s Republic reflected what might have passed as good ideas for city planning in 380 BC Athens, but they wouldn’t have passed muster in More’s sixteenth-century England. Still less would they be appropriate in twenty-first-century democracies.

So, I approached Joe Tankersley’s Reimagining Our Tomorrows with some trepidation. I wouldn’t have put in the effort to read the thing if it wasn’t for the subtitle: “Making Sure Your Future Doesn’t SUCK.”

That subtitle indicated that Tankersley just might have a sense of humor, and enough gumption to put that sense of humor into his contribution to Futurism.

Futurism tends to be the work of self-important intellectuals out to make a buck by feeding their audience on fantasies that sound profound, but bear no relation to any actual or even possible future. Its greatest value is in stimulating profits for publishers of magazines and books about Futurism. Otherwise, they’re not worth the trees killed to make the paper they’re printed on.

Trees, after all and as a group, make a huge contribution to all facets of human life. Like, for instance, breathing. Breathing is of incalculable value to humans. Trees make an immense contribution to breathing by absorbing carbon dioxide and pumping out vast quantities of oxygen, which humans like to breathe.

We like trees!

Futurists, not so much.

Tankersley’s little (168 pages, not counting author bio, front matter and introduction) opus is not like typical Futurist literature, however. Well, it would be like that if it weren’t more like the Republic in that it’s avowed purpose is to stimulate its readers to think about the future themselves. In the introduction that I purposely left out of the page count he says:

I want to help you reimagine our tomorrows; to show you that we are living in a time when the possibility of creating a better future has never been greater.”

Tankersley structured the body of his book in ten chapters, each telling a separate story about an imagined future centered around a possible solution to an issue relevant today. Following each chapter is an “apology” by a fictional future character named Archibald T. Patterson III.

Archie is what a hundred years ago would have been called a “Captain of Industry.” Today, we’d refer to him as an uber-rich and successful entrepreneur. Think Elon Musk or Bill Gates.

Actually, I think he’s more like Warren Buffet in that he’s reasonably introspective and honest with himself. Archie sees where society has come from, how it got to the future it got to, and what he and his cohorts did wrong. While he’s super-rich and privileged, the futures the stories describe were made by other people who weren’t uber-rich and successful. His efforts largely came to naught.

The point Tankersley seems to be making is that progress comes from the efforts of ordinary individuals who, in true British fashion, “muddle through.” They see a challenge and apply their talents and resources to making a solution. The solution is invariably nothing anyone would foresee, and is nothing like what anyone else would come up with to meet the same challenge. Each is a unique response to a unique challenge by unique individuals.

It might seem naive, this idea that human development comes from ordinary individuals coming up with ordinary solutions to ordinary problems all banded together into something called “progress,” but it’s not.

For example, Mark Zuckerberg developed Facebook as a response to the challenge of applying then-new computer-network technology to the age-old quest by late adolescents to form their own little communities by communicating among themselves. It’s only fortuitous that he happened on the right combination of time (the dawn of a radical new technology), place (in the midst of a huge cadre of the right people well versed in using that radical new technology) and marketing to get the word out to those right people wanting to use that radical new technology for that purpose. Take away any of those elements and there’d be no Facebook!

What if Zuckerberg hadn’t invented Facebook? In that event, somebody else (Reid Hoffman) would have come up with a similar solution (Linkedin) to the same challenge facing a similar group (technology professionals).

Oh, my! They did!

History abounds with similar examples. There’s hardly any advancement in human culture that doesn’t fit this model.

The good news is that Tankersley’s vision for how we can re-imagine our tomorrows is right on the money.

The bad news is … there isn’t any bad news!

Robots Revisited

Engineer with SCARA robots
Engineer using monitoring system software to check and control SCARA welding robots in a digital manufacturing operation. PopTika/Shutterstock

12 December 2018 – I was wondering what to talk about in this week’s blog posting, when an article bearing an interesting-sounding headline crossed my desk. The article, written by Simone Stolzoff of Quartz Media was published last Monday (12/3/2018) by the World Economic Forum (WEF) under the title “Here are the countries most likely to replace you with a robot.”

I generally look askance at organizations with grandiose names that include the word “World,” figuring that they likely are long on megalomania and short on substance. Further, this one lists the inimitable (thank God there’s only one!) Al Gore on its Board of Trustees.

On the other hand, David Rubenstein is also on the WEF board. Rubenstein usually seems to have his head screwed on straight, so that’s a positive sign for the organization. Therefore, I figured the article might be worth reading and should be judged on its own merits.

The main content is summarized in two bar graphs. The first lists the ratio of robots to thousands of manufacturing workers in various countries. The highest scores go to South Korea and Singapore. In fact, three of the top four are Far Eastern countries. The United States comes in around number seven.Figure 1

The second applies a correction to the graphed data to reorder the list by taking into account the countries’ relative wealth. There, the United States comes in dead last among the sixteen countries listed. East Asian countries account for all of the top five.

Figure 2The take-home-lesson from the article is conveniently stated in its final paragraph:

The upshot of all of this is relatively straightforward. When taking wages into account, Asian countries far outpace their western counterparts. If robots are the future of manufacturing, American and European countries have some catching up to do to stay competitive.

This article, of course, got me started thinking about automation and how manufacturers choose to adopt it. It’s a subject that was a major theme throughout my tenure as Chief Editor of Test & Measurement World and constituted the bulk of my work at Control Engineering.

The graphs certainly support the conclusions expressed in the cited paragraph’s first two sentences. The third sentence, however, is problematical.

That ultimate conclusion is based on accepting that “robots are the future of manufacturing.” Absolute assertions like that are always dangerous. Seldom is anything so all-or-nothing.

Predicting the future is epistemological suicide. Whenever I hear such bald-faced statements I recall Jim Morrison’s prescient statement: “The future’s uncertain and the end is always near.”

The line was prescient because a little over a year after the song’s release, Morrison was dead at age twenty seven, thereby fulfilling the slogan expressed by John Derek’s “Nick Romano” character in Nicholas Ray’s 1949 film Knock on Any Door: “Live fast, die young, and leave a good-looking corpse.”

Anyway, predictions like “robots are the future of manufacturing” are generally suspect because, in the chaotic Universe in which we live, the future is inherently unpredictable.

If you want to say something practically guaranteed to be wrong, predict the future!

I’d like to offer an alternate explanation for the data presented in the WEF graphs. It’s based on my belief that American Culture usually gets things right in the long run.

Yes, that’s the long run in which economist John Maynard Keynes pointed out that we’re all dead.

My belief in the ultimate vindication of American trends is based, not on national pride or jingoism, but on historical precedents. Countries that have bucked American trends often start out strong, but ultimately fade.

An obvious example is trendy Japanese management techniques based on Druckerian principles that were so much in vogue during the last half of the twentieth century. Folks imagined such techniques were going to drive the Japanese economy to pre-eminence in the world. Management consultants touted such principles as the future for corporate governance without noticing that while they were great for middle management, they were useless for strategic planning.

Japanese manufacturers beat the crap out of U.S. industry for a while, but eventually their economy fell into a prolonged recession characterized by economic stagnation and disinflation so severe that even negative interest rates couldn’t restart it.

Similar examples abound, which is why our little country with its relatively minuscule population (4.3% of the world’s) has by far the biggest GDP in the world. China, with more than four times the population, grosses less than a third of what we do.

So, if robotic adoption is the future of manufacturing, why are we so far behind? Assuming we actually do know what we’re doing, as past performance would suggest, the answer must be that the others are getting it wrong. Their faith in robotics as a driver of manufacturing productivity may be misplaced.

How could that be? What could be wrong with relying on technological advancement as the driver of productivity?

Manufacturing productivity is calculated on the basis of stuff produced (as measured by its total value in dollars) divided by the number of worker-hours needed to produce it. That should tell you something about what it takes to produce stuff. It’s all about human worker involvement.

Folks who think robots automatically increase productivity are fixating on the denominator in the productivity calculation. Making even the same amount of stuff while reducing the worker-hours needed to produce it should drive productivity up fast. That’s basic number theory. Yet, while manufacturing has been rapidly introducing all kinds of automation over the last few decades, productivity has stagnated.

We need to look for a different explanation.

It just might be that robotic adoption is another example of too much of a good thing. It might be that reliance on technology could prove to be less effective than something about the people making up the work force.

I’m suggesting that because I’ve been led to believe that work forces in the Far Eastern developing economies are less skillful, may have lower expectations, and are more tolerant of authoritarian governments.

Why would those traits make a difference? I’ll take them one at a time to suggest how they might.

The impression that Far Eastern populations are less skillful is not easy to demonstrate. Nobody who’s dealt with people of Asian extraction in either an educational or work-force setting would ever imagine they are at all deficient in either intelligence or motivation. On the other hand, as emerging or developing economies those countries are likely more dependent on workers newly recruited from rural, agrarian settings, who are likely less acclimated to manufacturing and industrial environments. On this basis, one may posit that the available workers may prove less skillful in a manufacturing setting.

It’s a weak argument, but it exists.

The idea that people making up Far-Eastern work forces have lower expectations than those in more developed economies is on firmer footing. Workers in Canada, the U.S. and Europe have very high expectations for how they should be treated. Wages are higher. Benefits are more generous. Upward mobility perceptions are ingrained in the cultures.

For developing economies, not so much.

Then, we come to tolerance of authoritarian regimes. Tolerance of authoritarianism goes hand-in-hand with tolerance for the usual authoritarian vices of graft, lack of personal freedom and social immobility. Only those believing populist political propaganda think differently (which is the danger of populism).

What’s all this got to do with manufacturing productivity?

Lack of skill, low expectations and patience under authority are not conducive to high productivity. People are productive when they work hard. People work hard when they are incentivized. They are incentivized to work when they believe that working harder will make their lives better. It’s not hard to grasp!

Installing robots in a plant won’t by itself lead human workers to believe that working harder will make their lives better. If anything, it’ll do the opposite. They’ll start worrying that their lives are about to take a turn for the worse.

Maybe that has something to do with why increased automation has failed to increase productivity.

We’ve All Come to Look for America

Patrons in a restaurant
Dinner in a nice Italian restaurant is a microcosm of what makes America. Monkey Business Images/Shutterstock

5 December 2018 – Back in 1969 Peter Fonda and Dennis Hopper made a film entitled Easy Rider about two bikers who went on a road trip to look for America, and couldn’t find it anywhere. It was depressing and helped introduce a whole decade of depressing films.

Fast forward to the current millennium, and last Friday the Cuddly Redhead and I did find America in an Italian restaurant in Naples, Florida. We’d been passing the place several times a week for a decade, but had never stopped in.

So, when we found ourselves collecting our Christmas decorations from our rented storage unit nearby just at dinner time, we decided to stop in. We’d been semi-regular patrons at a restaurant of the same chain in Estero that happened to be near an art gallery which regularly exhibited my work. We’d found the food in the Estero franchise to be consistently excellent, so, maybe it’d be good here, too.

After navigating the rabbit warren of frontage streets and parking lots under-serving businesses along the six lanes of traffic zipping along Tamiami Trail in that part of Naples, we parked the Cuddly Redhead’s SUV, its hatch-back full of boxes of decorations, in the restaurant’s parking lot.

We were a little early for the dinner rush, so the place was nearly empty. The young (early twenties), friendly, middle-eastern-looking maitre d’ seated us at a nice table butted against a divider separating this section of the restaurant from another section that we couldn’t see – because of the divider.

When I asked the maitre d’ to direct me to a place to wash my hands after handling dusty boxes in our storage unit, he smiled delightedly and said: “I’m going that way now, just follow me.”

He pointed me to a Men’s Room door hidden to one side of the main entrance. While I was washing up, a Cuban man brought his son in to use the facilities.

Back at the table, the Cuddly Redhead observed that this restaurant seemed older than the franchise we’d frequented in Estero, but it was still nice. I replied that, yes, it was older and smaller, but seemed well maintained and equally well appointed. “It’s more intimate,” I said. “I like it.”

She agreed.

Our waitress was a large black woman who smiled a lot and showed infinite patience while I fumbled over trying to decide between spaghetti with meat sauce and ravioli. Eventually I gave up and ordered the Fettuccine Alfredo I’d been thinking about in the car on the way here.

The Cuddly Redhead knew exactly what she wanted: the lobster special.

While we waited for our food to arrive, I noticed the only other patrons in our section were a good-looking young Hispanic man and his black girlfriend. They were smiling and happy, having just finished a meal that, in the immortal words of Arlo Guthrie: “Couldn’t be beat.”

They’d finished their meal, finished a final cup of coffee, paid their check and got up to put on their jackets to leave.

While they were going out, the maitre d’ brought in an elderly couple (well, maybe not as old as me and the Cuddly Redhead, but looking pretty retired, anyway) and seated them at a four-person table next to where the Hispanic man and his black girlfriend had been sitting. The elderly white couple sat down and soon started talking about real-estate investments that they were excited about.

Naples is chock-a-block full of elderly white couples excited about real-estate investments.

Meanwhile, a couple of families came in and sat together in the section of the restaurant on the other side of the divider that we couldn’t see because of the divider. But, we could hear them. Since we couldn’t hear any adult male voices, just a couple of adult females and a passel of children, I surmised that they were a couple of single moms enjoying a night out with their kids.

Pretty soon a tall, narrow, waitress with long dark-hair came over to take the single-moms’ orders. We could see the waitress past the divider ‘cause she was standing up, while we couldn’t see the moms and their kids ‘cause they were all sitting down. I saw that the waitress was a Hispanic woman in (I estimate) her forties, with patrician features.

By the time that waitress had sorted out the orders from the single moms, the maitre d’ brought in a second white couple to join the folks who were excited about real estate investments. These additional folks appeared to be Jewish by their features, and spoke with thick New York City accents. Soon, they’d added fishing stories to the animated conversation at the table.

There are lots of retired couples in Naples that are fixated on fishing, too.

About this time an ancient man being steadied by what I took to be his daughter, or maybe a younger wife, walked slowly by on their way out of the restaurant. They, too, had been in earlier, finished their meal in a third, even larger section of the restaurant away over there, and were now leaving.

Yes, Naples is also home to vast quantities of ancient people dependent on younger care givers.

By now, the restaurant was beginning to fill up with patrons, it being time for the dinner rush to begin. Black, brown, yellow, white, the patrons represented every ethnic extraction imaginable.

It began to dawn on me that this was America! We are a nation of immigrants. From the tough-looking busboys with the hunted expressions of folks unable to present legal work documents, to the retirees secure in their privileged status handed down through multiple generations of lives well lived, we were gathered together to create a shared experience of dinner at a nice Italian restaurant in Naples, Florida in the United States of America.

Secular and Sectarian

Church and State
The intersection of Church Street and State Street in Champaign, Illinois. Kristopher Kettner/Shutterstock

28 November 2018 – There’s a reason all modern civilized countries, at least all democracies, institutionalize separation of church and state. It’s the most critical part of the “separation of powers” mantra that the U.S. Founding Fathers repeated ad nauseam. It’s also a rant I’ve repeated time and again for at least a decade.

In my 2011 novel Vengeance is Mine! I wrote the following dialog between two people discussing what to do about a Middle-Eastern dictator from whom they’d just rescued a kidnapped woman:

Even in Medieval Europe,” Doc grew professorial, “you had military dictatorships with secular power competing with the Catholic Church, which had enormous sectarian power.

Modern regimes all have similar checks and balances – with separation of church and state the most important one. It’s why I get antsy when I see scientific organizations getting too cozy with governments, and why everyone gets nervous about weakness in religious organizations.

No matter what your creed, we have to have organized religion of some kind to balance the secular power of governments.

Islam was founded as a theocracy – both sectarian and secular power concentrated together in one or a few individuals. At the time, nobody understood the need to separate them. Most thinkers have since grown up to embrace the separation concept, realizing that the dynamic tension is needed to keep the whole culture centered, and able to respond to changing conditions.

Fundamentalist Islam, however, has steadfastly refused to modernize. That’s why psychopaths like your Emir are able to achieve high office, with its accompanying state protection, in some Islamic countries. The only way to touch him is to topple his government, and the Manchek family isn’t going to do that.

Unfortunately, radical Islam now seems to be gaining adherents, like Communism a hundred years ago. Eventually, Communist governments became so radicalized that they became inefficient, and collapsed under their own weight.”

You’re comparing Islam to Communism?” Red questioned.

Well,” Doc replied, “they may be at opposite ends of the spectrum doctrinaire-wise, but they share the same flaw.

Communism was (and still is) an atheistic doctrine. Its answer to the question of religion is to deny the validity of religion. That kicks the pins out from under the competition.

Since people need some sort of ethical, moral guide, they appealed to the Communist dogma. That blows the separation of church and state, again.

There’s nobody to say, ‘naughty, naughty.’ Abuses go unchecked. Psychopaths find happy homes, and so forth. Witness Stalin.

The problem isn’t what philosophy you have, it’s the inability to correct abuses because there aren’t separate, competing authorities.

The strength of the American system is that there’s no absolute authority. The checks and balances are built in. Abuses happen, and can persist for a while, but eventually they get slapped down because there’s somebody around to slap them down.

The weakness is that it’s difficult to get anything done.

The strength is that it’s difficult to get anything done.”

In the novel, their final solution was to publicly humiliate the “Emir” in front of the “Saudi Sheik,” who then approved the Emir’s assassination.

Does that sound familiar?

The final edit of that novel was completed in 2011. Fast forward seven years and we’re now watching the aftermath of similar behavior by the Saudi Crown Prince Mohammed Bin Salman ordering the murder of dissident journalist Jamal Khashoggi. It’s interesting that authoritarian behavior is so predictable that real events so closely mimic the fiction of years before.

In a parallel development, the Republican Party today is suffering a moral implosion. Over the past two years, long-time Republicans, from senior Senators to loyal voters, have been jumping the Republican ship in droves on moral grounds.

I submit that this decline can be traced, at least in part, to the early 1980s when conservative elements of the Party forgot the meaning of “political conservatism,” and started courting the support of certain elements among Evangelical Christians. That led to adding religiously based planks (such as anti-abortion) to the Republican platform.

The elements among Evangelical Christians who responded were, of course, those who had no truck with the secular/sectarian-separation ideal. Unable to convince any but their most subservient followers of their moral rectitude (frankly because they didn’t have any, but that’s a rant for another day), those elements jumped at the chance to have the Federal Government codify their religious dogma into law.

By the way, it was an identical dynamic that led a delegation of Rabbinical Jews to talk Pontius Pilate into ordering the crucifixion of Jesus. In the end, Pilate was so disgusted by the whole proceeding that he suffered a bout of manic hand washing.

That points out the relative sophistication of the Roman culture of 2,000 years ago. Yes, the Roman emperors insisted that every Roman citizen acknowledge them to be a “god.” Unlike the Hebrew god, however, the Roman emperor was not a “jealous god.” He was perfectly willing to let his subjects worship any other god or gods they wanted to. All he required was lip-service fealty to him. And taxes. We can’t forget the taxes!

By the First Century CE, Greco-Roman civilization had been playing around with democratically based government off and on for five hundred years. They’d come to embrace religious tolerance as a good working principle that they honored in action, if not in word.

Pilate went slightly nuts over breaking the taboo against government-enforced religion because he knew it would not play well at home (in Rome). He was right. Lucius Vitellius Veteris, then Governor of Syria, deposed Pilate soon afterward, and sent him home in disgrace.

Pilate was not specifically disgraced over his handling of Jesus’ crucifixion, but more generally over his handling of the internecine conflicts between competing Jewish sects of the time. One surmises that he meddled too much, taking sides when he should have remained neutral in squabbles between two-bit religious sects in a far off desert outpost.

The take-home lesson of this blog posting is that it makes no difference what religious creed you espouse, what’s important from a governance point of view is that every citizen have some moral guide separate from secular law by which to judge the actions of their political leaders.

There are, of course, some elements required of that moral guide. For example, society cannot put up with a religion that condones murder. The Thugee Cult of British-Colonial India is such an example. Nor can society allow cults that encourage behaviors that threaten general order or rule of law, such as organized crime or corruption.

Especially helpful to governments are religions whose teachings promote obedience to rule of law, such as Catholicism. Democracies especially like various Protestant sects that promote individual responsibility.

Zen Buddhism, which combines Buddhist introspection with the Taoist inclusive world view, is another good foil for a democratic government. Its fundamental goal of minimizing suffering plays well with democratic ideals as well.

There are plenty of organized (as well as disorganized) religious guides out there. It’s important to keep in mind that the Founding Fathers were not trying to create an atheistic state. Separation of church and state implies the existence of both church and state, not one without the other.

Teaching News Consumption and Critical Thinking

Teaching media literacy
Teaching global media literacy to children should be started when they’re young. David Pereiras/Shutterstock

21 November 2018 – Regular readers of this blog know one of my favorite themes is critical thinking about news. Another of my favorite subjects is education. So, they won’t be surprised when I go on a rant about promoting teaching of critical news consumption habits to youngsters.

Apropos of this subject, last week the BBC launched a project entitled “Beyond Fake News,” which aims to “fight back” against fake news with a season of documentaries, special reports and features on the BBC’s international TV, radio and online networks.

In an article by Lucy Mapstone, Press Association Deputy Entertainment Editor for the Independent.ie digital network, entitled “BBC to ‘fight back’ against disinformation with Beyond Fake News project,” Jamie Angus, director of the BBC World Service Group, is quoted as saying: “Poor standards of global media literacy, and the ease with which malicious content can spread unchecked on digital platforms mean there’s never been a greater need for trustworthy news providers to take proactive steps.”

Angus’ quote opens up a Pandora’s box of issues. Among them is the basic question of what constitutes “trustworthy news providers” in the first place. Of course, this is an issue I’ve tackled in previous columns.

Another issue is what would be appropriate “proactive steps.” The BBC’s “Beyond Fake News” project is one example that seems pretty sound. (Sorry if this language seems a little stilted, but I’ve just finished watching a mid-twentieth-century British film, and those folks tended to talk that way. It’ll take me a little while to get over it.)

Another sort of “proactive step” is what I’ve been trying to do in this blog: provide advice about what steps to take to ensure that the news you consume is reliable.

A third is providing rebuttal of specific fake-news stories, which is what pundits on networks like CNN and MSNBC try (with limited success, I might say) to do every day.

The issue I hope to attack in this blog posting is the overarching concern in the first phrase of the Angus quote: “Poor standards of global media literacy, … .”

Global media literacy can only be improved the same way any lack of literacy can be improved, and that is through education.

Improving global media literacy begins with ensuring a high standard of media literacy among teachers. Teachers can only teach what they already know. Thus, a high standard of media literacy must start in college and university academic-education programs.

While I’ve spent decades teaching at the college level, so I have plenty of experience, I’m not actually qualified to teach other teachers how to teach. I’ve only taught technical subjects, and the education required to teach technical subjects centers on the technical subjects themselves. The art of teaching is (or at least was when I was at university) left to the student’s ability to mimic what their teachers did, informal mentoring by fellow teachers, and good-ol’ experience in the classroom. We were basically dumped into the classroom and left to sink or swim. Some swam, while others sank.

That said, I’m not going to try to lay out a program for teaching teachers how to teach media literacy. I’ll confine my remarks to making the case that it needs to be done.

Teaching media literacy to schoolchildren is especially urgent because the media-literacy projects I keep hearing about are aimed at adults “in the wild,” so to speak. That is, they’re aimed at adult citizens who have already completed their educations and are out earning livings, bringing up families, and participating in the political life of society (or ignoring it, as the case may be).

I submit that’s exactly the wrong audience to aim at.

Yes, it’s the audience that is most involved in media consumption. It’s the group of people who most need to be media literate. It is not, however, the group that we need to aim media-literacy education at.

We gotta get ‘em when they’re young!

Like any other academic subject, the best time to teach people good media-consumption habits is before they need to have them, not afterwards. There are multiple reasons for this.

First, children need to develop good habits before they’ve developed bad habits. It saves the dicey stage of having to unlearn old habits before you can learn new ones. Media literacy is no different. Neither is critical thinking.

Most of the so-called “fake news” appeals to folks who’ve never learned to think critically in the first place. They certainly try to think critically, but they’ve never been taught the skills. Of course, those critical-thinking skills are a prerequisite to building good media-consumption habits.

How can you get in the habit of thinking critically about news stories you consume unless you’ve been taught to think critically in the first place? I submit that the two skills are so intertwined that the best strategy is to teach them simultaneously.

And, it is most definitely a habit, like smoking, drinking alcohol, and being polite to pretty girls (or boys). It’s not something you can just tell somebody to do, then expect they’ll do it. They have to do it over and over again until it becomes habitual.

‘Nuff said.

Another reason to promote media literacy among the young is that’s when people are most amenable to instruction. Human children are pre-programmed to try to learn things. That’s what “play” is all about. Acquiring knowledge is not an unpleasant chore for children (unless misguided adults make it so). It’s their job! To ensure that children learn what they need to know to function as adults, Mommy Nature went out of her way to make learning fun, just as she did with everything else humans need to do to survive as a species.

Learning, having sex, taking care of babies are all things humans have to do to survive, so Mommy Nature puts systems in place to make them fun, and so drive humans to do them.

A third reason we need to teach media literacy to the young is that, like everything else, you’re better off learning it before you need to practice it. Nobody in their right mind teaches a novice how to drive a car by running them out in city traffic. High schools all have big, torturously laid out parking lots to give novice drivers a safe, challenging place to practice the basic skills of starting, stopping and turning before they have to perform those functions while dealing with fast-moving Chevys coming out of nowhere.

Similarly, you want students to practice deciphering written and verbal communications before asking them to parse a Donald-Trump speech!

The “Call to Action” for this editorial piece is thus, “Agitate for developing good media-consumption habits among schoolchildren along with the traditional Three Rs.” It starts with making the teaching of media literacy part of K-12 teacher education. It also includes teaching critical thinking skills and habits at the same time. Finally, it includes holding K-12 teachers responsible for inculcating good media-consumption habits in their students.

Yes, it’s important to try to bring the current crop of media-illiterate adults up to speed, but it’s more important to promote global media literacy among the young.