Thursday, November 22, 2012
Here we go again...
All things that start, end. All cycles are repeated - big and small. The inevitable is inevitable and known from the start. Everything is.
Wednesday, April 11, 2012
Schema Therapy - Early Maladaptive Schemas and Schema Domains
It has been a long time coming but I really had to post this. Schema Therapy makes so much sense. A modern approach to psychoanalysis that is so insightful. Here are the Schemas (and Domains, headings in capitals). For more information go here: http://www.schematherapy.com/
DISCONNECTION & REJECTION
(Expectation that one's needs for security, safety, stability, nurturance, empathy, sharing of feelings, acceptance, and respect will not be met in a predictable manner. Typical family origin is detached, cold, rejecting, withholding, lonely, explosive, unpredictable, or abusive.)
1. ABANDONMENT / INSTABILITY (AB)
The perceived instability or unreliability of those available for support and connection.
Involves the sense that significant others will not be able to continue providing emotional support, connection, strength, or practical protection because they are emotionally unstable and unpredictable (e.g., angry outbursts), unreliable, or erratically present; because they will die imminently; or because they will abandon the patient in favor of someone better.
2. MISTRUST / ABUSE (MA)
The expectation that others will hurt, abuse, humiliate, cheat, lie, manipulate, or take advantage. Usually involves the perception that the harm is intentional or the result of unjustified and extreme negligence. May include the sense that one always ends up being cheated relative to others or "getting the short end of the stick."
3. EMOTIONAL DEPRIVATION (ED)
Expectation that one's desire for a normal degree of emotional support will not be adequately met by others. The three major forms of deprivation are:
A. Deprivation of Nurturance: Absence of attention, affection, warmth, or companionship.
B. Deprivation of Empathy: Absence of understanding, listening, self-disclosure, or mutual sharing of feelings from others.
C. Deprivation of Protection: Absence of strength, direction, or guidance from others.
4. DEFECTIVENESS / SHAME (DS)
The feeling that one is defective, bad, unwanted, inferior, or invalid in important respects; or that one would be unlovable to significant others if exposed. May involve hypersensitivity to criticism, rejection, and blame; self-consciousness, comparisons, and insecurity around others; or a sense of shame regarding one's perceived flaws. These flaws may be private (e.g., selfishness, angry impulses, unacceptable sexual desires) or public (e.g., undesirable physical appearance, social awkwardness).
5. SOCIAL ISOLATION / ALIENATION (SI)
The feeling that one is isolated from the rest of the world, different from other people, and/or not part of any group or community.
IMPAIRED AUTONOMY & PERFORMANCE
(Expectations about oneself and the environment that interfere with one's perceived ability to separate, survive, function independently, or perform successfully. Typical family origin is enmeshed, undermining of child's confidence, overprotective, or failing to reinforce child for performing competently outside the family.)
6. DEPENDENCE / INCOMPETENCE (DI)
Belief that one is unable to handle one's everyday responsibilities in a competent manner, without considerable help from others (e.g., take care of oneself, solve daily problems, exercise good judgment, tackle new tasks, make good decisions). Often presents as helplessness.
7. VULNERABILITY TO HARM OR ILLNESS (VH)
Exaggerated fear that imminent catastrophe will strike at any time and that one will be unable to prevent it. Fears focus on one or more of the following: (A) Medical Catastrophes: e.g., heart attacks, AIDS; (B) Emotional Catastrophes: e.g., going crazy; (C): External Catastrophes: e.g., elevators collapsing, victimized by criminals, airplane crashes, earthquakes.
8. ENMESHMENT / UNDEVELOPED SELF (EM)
Excessive emotional involvement and closeness with one or more significant others (often parents), at the expense of full individuation or normal social development. Often involves the belief that at least one of the enmeshed individuals cannot survive or be happy without the constant support of the other. May also include feelings of being smothered by, or fused with, others OR insufficient individual identity. Often experienced as a feeling of emptiness and floundering, having no direction, or in extreme cases questioning one's existence.
9. FAILURE (FA)
The belief that one has failed, will inevitably fail, or is fundamentally inadequate relative to one's peers, in areas of achievement (school, career, sports, etc.). Often involves beliefs that one is stupid, inept, untalented, ignorant, lower in status, less successful than others, etc.
IMPAIRED LIMITS
(Deficiency in internal limits, responsibility to others, or long-term goal-orientation. Leads to difficulty respecting the rights of others, cooperating with others, making commitments, or setting and meeting realistic personal goals. Typical family origin is characterized by permissiveness, overindulgence, lack of direction, or a sense of superiority -- rather than appropriate confrontation, discipline, and limits in relation to taking responsibility, cooperating in a reciprocal manner, and setting goals. In some cases, child may not have been pushed to tolerate normal levels of discomfort, or may not have been given adequate supervision, direction, or guidance.)
10. ENTITLEMENT / GRANDIOSITY (ET)
The belief that one is superior to other people; entitled to special rights and privileges; or not bound by the rules of reciprocity that guide normal social interaction. Often involves insistence that one should be able to do or have whatever one wants, regardless of what is realistic, what others consider reasonable, or the cost to others; OR an exaggerated focus on superiority (e.g., being among the most successful, famous, wealthy) -- in order to achieve power or control (not primarily for attention or approval). Sometimes includes excessive competitiveness toward, or domination of, others: asserting one's power, forcing one's point of view, or controlling the behavior of others in line with one's own desires---without empathy or concern for others' needs or feelings.
11. INSUFFICIENT SELF-CONTROL / SELF-DISCIPLINE (IS)
Pervasive difficulty or refusal to exercise sufficient self-control and frustration tolerance to achieve one's personal goals, or to restrain the excessive expression of one's emotions and impulses. In its milder form, patient presents with an exaggerated emphasis on discomfort-avoidance: avoiding pain, conflict, confrontation, responsibility, or overexertion---at the expense of personal fulfillment, commitment, or integrity.
OTHER-DIRECTEDNESS
(An excessive focus on the desires, feelings, and responses of others, at the expense of one's own needs -- in order to gain love and approval, maintain one's sense of connection, or avoid retaliation. Usually involves suppression and lack of awareness regarding one's own anger and natural inclinations. Typical family origin is based on conditional acceptance: children must suppress important aspects of themselves in order to gain love, attention, and approval. In many such families, the parents' emotional needs and desires -- or social acceptance and status -- are valued more than the unique needs and feelings of each child.)
12. SUBJUGATION (SB)
Excessive surrendering of control to others because one feels coerced - - usually to avoid anger, retaliation, or abandonment. The two major forms of subjugation are:
A. Subjugation of Needs: Suppression of one's preferences, decisions, and desires.
B. Subjugation of Emotions: Suppression of emotional expression, especially anger.
Usually involves the perception that one's own desires, opinions, and feelings are not valid or important to others. Frequently presents as excessive compliance, combined with hypersensitivity to feeling trapped. Generally leads to a build up of anger, manifested in maladaptive symptoms (e.g., passive-aggressive behavior, uncontrolled outbursts of temper, psychosomatic symptoms, withdrawal of affection, "acting out", substance abuse).
13. SELF-SACRIFICE (SS)
Excessive focus on voluntarily meeting the needs of others in daily situations, at the expense of one's own gratification. The most common reasons are: to prevent causing pain to others; to avoid guilt from feeling selfish; or to maintain the connection with others perceived as needy . Often results from an acute sensitivity to the pain of others. Sometimes leads to a sense that one's own needs are not being adequately met and to resentment of those who are taken care of. (Overlaps with concept of codependency.)
14. APPROVAL-SEEKING / RECOGNITION-SEEKING (AS)
Excessive emphasis on gaining approval, recognition, or attention from other people, or fitting in, at the expense of developing a secure and true sense of self. One's sense of esteem is dependent primarily on the reactions of others rather than on one's own natural inclinations. Sometimes includes an overemphasis on status, appearance, social acceptance, money, or achievement -- as means of gaining approval, admiration, or attention (not primarily for power or control). Frequently results in major life decisions that are inauthentic or unsatisfying; or in hypersensitivity to rejection.
OVERVIGILANCE & INHIBITION
(Excessive emphasis on suppressing one's spontaneous feelings, impulses, and choices OR on meeting rigid, internalized rules and expectations about performance and ethical behavior -- often at the expense of happiness, self-expression, relaxation, close relationships, or health. Typical family origin is grim, demanding, and sometimes punitive: performance, duty, perfectionism, following rules, hiding emotions, and avoiding mistakes predominate over pleasure, joy, and relaxation. There is usually an undercurrent of pessimism and worry---that things could fall apart if one fails to be vigilant and careful at all times.)
15. NEGATIVITY / PESSIMISM (NP)
A pervasive, lifelong focus on the negative aspects of life (pain, death, loss, disappointment, conflict, guilt, resentment, unsolved problems, potential mistakes, betrayal, things that could go wrong, etc.) while minimizing or neglecting the positive or optimistic aspects. Usually includes an exaggerated expectation-- in a wide range of work, financial, or interpersonal situations -- that things will eventually go seriously wrong, or that aspects of one's life that seem to be going well will ultimately fall apart. Usually involves an inordinate fear of making mistakes that might lead to: financial collapse, loss, humiliation, or being trapped in a bad situation. Because potential negative outcomes are exaggerated, these patients are frequently characterized by chronic worry, vigilance, complaining, or indecision.
16. EMOTIONAL INHIBITION (EI)
The excessive inhibition of spontaneous action, feeling, or communication -- usually to avoid disapproval by others, feelings of shame, or losing control of one's impulses. The most common areas of inhibition involve: (a) inhibition of anger & aggression; (b) inhibition of positive impulses (e.g., joy, affection, sexual excitement, play); (c) difficulty expressing vulnerability or communicating freely about one's feelings, needs, etc.; or (d) excessive emphasis on rationality while disregarding emotions.
17. UNRELENTING STANDARDS / HYPERCRITICALNESS (US)
The underlying belief that one must strive to meet very high internalized standards of behavior and performance, usually to avoid criticism. Typically results in feelings of pressure or difficulty slowing down; and in hypercriticalness toward oneself and others. Must involve significant impairment in: pleasure, relaxation, health, self-esteem, sense of accomplishment, or satisfying relationships.
Unrelenting standards typically present as: (a) perfectionism, inordinate attention to detail, or an underestimate of how good one's own performance is relative to the norm; (b) rigid rules and “shoulds” in many areas of life, including unrealistically high moral, ethical, cultural, or religious precepts; or (c) preoccupation with time and efficiency, so that more can be accomplished.
18. PUNITIVENESS (PU)
The belief that people should be harshly punished for making mistakes. Involves the tendency to be angry, intolerant, punitive, and impatient with those people (including oneself) who do not meet one's expectations or standards. Usually includes difficulty forgiving mistakes in oneself or others, because of a reluctance to consider extenuating circumstances, allow for human imperfection, or empathize with feelings.
DISCONNECTION & REJECTION
(Expectation that one's needs for security, safety, stability, nurturance, empathy, sharing of feelings, acceptance, and respect will not be met in a predictable manner. Typical family origin is detached, cold, rejecting, withholding, lonely, explosive, unpredictable, or abusive.)
1. ABANDONMENT / INSTABILITY (AB)
The perceived instability or unreliability of those available for support and connection.
Involves the sense that significant others will not be able to continue providing emotional support, connection, strength, or practical protection because they are emotionally unstable and unpredictable (e.g., angry outbursts), unreliable, or erratically present; because they will die imminently; or because they will abandon the patient in favor of someone better.
2. MISTRUST / ABUSE (MA)
The expectation that others will hurt, abuse, humiliate, cheat, lie, manipulate, or take advantage. Usually involves the perception that the harm is intentional or the result of unjustified and extreme negligence. May include the sense that one always ends up being cheated relative to others or "getting the short end of the stick."
3. EMOTIONAL DEPRIVATION (ED)
Expectation that one's desire for a normal degree of emotional support will not be adequately met by others. The three major forms of deprivation are:
A. Deprivation of Nurturance: Absence of attention, affection, warmth, or companionship.
B. Deprivation of Empathy: Absence of understanding, listening, self-disclosure, or mutual sharing of feelings from others.
C. Deprivation of Protection: Absence of strength, direction, or guidance from others.
4. DEFECTIVENESS / SHAME (DS)
The feeling that one is defective, bad, unwanted, inferior, or invalid in important respects; or that one would be unlovable to significant others if exposed. May involve hypersensitivity to criticism, rejection, and blame; self-consciousness, comparisons, and insecurity around others; or a sense of shame regarding one's perceived flaws. These flaws may be private (e.g., selfishness, angry impulses, unacceptable sexual desires) or public (e.g., undesirable physical appearance, social awkwardness).
5. SOCIAL ISOLATION / ALIENATION (SI)
The feeling that one is isolated from the rest of the world, different from other people, and/or not part of any group or community.
IMPAIRED AUTONOMY & PERFORMANCE
(Expectations about oneself and the environment that interfere with one's perceived ability to separate, survive, function independently, or perform successfully. Typical family origin is enmeshed, undermining of child's confidence, overprotective, or failing to reinforce child for performing competently outside the family.)
6. DEPENDENCE / INCOMPETENCE (DI)
Belief that one is unable to handle one's everyday responsibilities in a competent manner, without considerable help from others (e.g., take care of oneself, solve daily problems, exercise good judgment, tackle new tasks, make good decisions). Often presents as helplessness.
7. VULNERABILITY TO HARM OR ILLNESS (VH)
Exaggerated fear that imminent catastrophe will strike at any time and that one will be unable to prevent it. Fears focus on one or more of the following: (A) Medical Catastrophes: e.g., heart attacks, AIDS; (B) Emotional Catastrophes: e.g., going crazy; (C): External Catastrophes: e.g., elevators collapsing, victimized by criminals, airplane crashes, earthquakes.
8. ENMESHMENT / UNDEVELOPED SELF (EM)
Excessive emotional involvement and closeness with one or more significant others (often parents), at the expense of full individuation or normal social development. Often involves the belief that at least one of the enmeshed individuals cannot survive or be happy without the constant support of the other. May also include feelings of being smothered by, or fused with, others OR insufficient individual identity. Often experienced as a feeling of emptiness and floundering, having no direction, or in extreme cases questioning one's existence.
9. FAILURE (FA)
The belief that one has failed, will inevitably fail, or is fundamentally inadequate relative to one's peers, in areas of achievement (school, career, sports, etc.). Often involves beliefs that one is stupid, inept, untalented, ignorant, lower in status, less successful than others, etc.
IMPAIRED LIMITS
(Deficiency in internal limits, responsibility to others, or long-term goal-orientation. Leads to difficulty respecting the rights of others, cooperating with others, making commitments, or setting and meeting realistic personal goals. Typical family origin is characterized by permissiveness, overindulgence, lack of direction, or a sense of superiority -- rather than appropriate confrontation, discipline, and limits in relation to taking responsibility, cooperating in a reciprocal manner, and setting goals. In some cases, child may not have been pushed to tolerate normal levels of discomfort, or may not have been given adequate supervision, direction, or guidance.)
10. ENTITLEMENT / GRANDIOSITY (ET)
The belief that one is superior to other people; entitled to special rights and privileges; or not bound by the rules of reciprocity that guide normal social interaction. Often involves insistence that one should be able to do or have whatever one wants, regardless of what is realistic, what others consider reasonable, or the cost to others; OR an exaggerated focus on superiority (e.g., being among the most successful, famous, wealthy) -- in order to achieve power or control (not primarily for attention or approval). Sometimes includes excessive competitiveness toward, or domination of, others: asserting one's power, forcing one's point of view, or controlling the behavior of others in line with one's own desires---without empathy or concern for others' needs or feelings.
11. INSUFFICIENT SELF-CONTROL / SELF-DISCIPLINE (IS)
Pervasive difficulty or refusal to exercise sufficient self-control and frustration tolerance to achieve one's personal goals, or to restrain the excessive expression of one's emotions and impulses. In its milder form, patient presents with an exaggerated emphasis on discomfort-avoidance: avoiding pain, conflict, confrontation, responsibility, or overexertion---at the expense of personal fulfillment, commitment, or integrity.
OTHER-DIRECTEDNESS
(An excessive focus on the desires, feelings, and responses of others, at the expense of one's own needs -- in order to gain love and approval, maintain one's sense of connection, or avoid retaliation. Usually involves suppression and lack of awareness regarding one's own anger and natural inclinations. Typical family origin is based on conditional acceptance: children must suppress important aspects of themselves in order to gain love, attention, and approval. In many such families, the parents' emotional needs and desires -- or social acceptance and status -- are valued more than the unique needs and feelings of each child.)
12. SUBJUGATION (SB)
Excessive surrendering of control to others because one feels coerced - - usually to avoid anger, retaliation, or abandonment. The two major forms of subjugation are:
A. Subjugation of Needs: Suppression of one's preferences, decisions, and desires.
B. Subjugation of Emotions: Suppression of emotional expression, especially anger.
Usually involves the perception that one's own desires, opinions, and feelings are not valid or important to others. Frequently presents as excessive compliance, combined with hypersensitivity to feeling trapped. Generally leads to a build up of anger, manifested in maladaptive symptoms (e.g., passive-aggressive behavior, uncontrolled outbursts of temper, psychosomatic symptoms, withdrawal of affection, "acting out", substance abuse).
13. SELF-SACRIFICE (SS)
Excessive focus on voluntarily meeting the needs of others in daily situations, at the expense of one's own gratification. The most common reasons are: to prevent causing pain to others; to avoid guilt from feeling selfish; or to maintain the connection with others perceived as needy . Often results from an acute sensitivity to the pain of others. Sometimes leads to a sense that one's own needs are not being adequately met and to resentment of those who are taken care of. (Overlaps with concept of codependency.)
14. APPROVAL-SEEKING / RECOGNITION-SEEKING (AS)
Excessive emphasis on gaining approval, recognition, or attention from other people, or fitting in, at the expense of developing a secure and true sense of self. One's sense of esteem is dependent primarily on the reactions of others rather than on one's own natural inclinations. Sometimes includes an overemphasis on status, appearance, social acceptance, money, or achievement -- as means of gaining approval, admiration, or attention (not primarily for power or control). Frequently results in major life decisions that are inauthentic or unsatisfying; or in hypersensitivity to rejection.
OVERVIGILANCE & INHIBITION
(Excessive emphasis on suppressing one's spontaneous feelings, impulses, and choices OR on meeting rigid, internalized rules and expectations about performance and ethical behavior -- often at the expense of happiness, self-expression, relaxation, close relationships, or health. Typical family origin is grim, demanding, and sometimes punitive: performance, duty, perfectionism, following rules, hiding emotions, and avoiding mistakes predominate over pleasure, joy, and relaxation. There is usually an undercurrent of pessimism and worry---that things could fall apart if one fails to be vigilant and careful at all times.)
15. NEGATIVITY / PESSIMISM (NP)
A pervasive, lifelong focus on the negative aspects of life (pain, death, loss, disappointment, conflict, guilt, resentment, unsolved problems, potential mistakes, betrayal, things that could go wrong, etc.) while minimizing or neglecting the positive or optimistic aspects. Usually includes an exaggerated expectation-- in a wide range of work, financial, or interpersonal situations -- that things will eventually go seriously wrong, or that aspects of one's life that seem to be going well will ultimately fall apart. Usually involves an inordinate fear of making mistakes that might lead to: financial collapse, loss, humiliation, or being trapped in a bad situation. Because potential negative outcomes are exaggerated, these patients are frequently characterized by chronic worry, vigilance, complaining, or indecision.
16. EMOTIONAL INHIBITION (EI)
The excessive inhibition of spontaneous action, feeling, or communication -- usually to avoid disapproval by others, feelings of shame, or losing control of one's impulses. The most common areas of inhibition involve: (a) inhibition of anger & aggression; (b) inhibition of positive impulses (e.g., joy, affection, sexual excitement, play); (c) difficulty expressing vulnerability or communicating freely about one's feelings, needs, etc.; or (d) excessive emphasis on rationality while disregarding emotions.
17. UNRELENTING STANDARDS / HYPERCRITICALNESS (US)
The underlying belief that one must strive to meet very high internalized standards of behavior and performance, usually to avoid criticism. Typically results in feelings of pressure or difficulty slowing down; and in hypercriticalness toward oneself and others. Must involve significant impairment in: pleasure, relaxation, health, self-esteem, sense of accomplishment, or satisfying relationships.
Unrelenting standards typically present as: (a) perfectionism, inordinate attention to detail, or an underestimate of how good one's own performance is relative to the norm; (b) rigid rules and “shoulds” in many areas of life, including unrealistically high moral, ethical, cultural, or religious precepts; or (c) preoccupation with time and efficiency, so that more can be accomplished.
18. PUNITIVENESS (PU)
The belief that people should be harshly punished for making mistakes. Involves the tendency to be angry, intolerant, punitive, and impatient with those people (including oneself) who do not meet one's expectations or standards. Usually includes difficulty forgiving mistakes in oneself or others, because of a reluctance to consider extenuating circumstances, allow for human imperfection, or empathize with feelings.
Saturday, September 24, 2011
Sunday, September 18, 2011
Hindu Force: Dynamo's card tricks revealed
Here's Dynamo performing a card trick - very good!
Here's the explanation - he is using the Hindu Force.
Watch the Dynamo trick again. Look at 20 seconds - the 4 of Spades is at the top. At 25 seconds, he flips the top card over and puts it at the bottom...
He's an excellent performer...
Here's the explanation - he is using the Hindu Force.
Watch the Dynamo trick again. Look at 20 seconds - the 4 of Spades is at the top. At 25 seconds, he flips the top card over and puts it at the bottom...
He's an excellent performer...
Tuesday, July 19, 2011
Polyphasic sleep
Polyphasic sleep refers to the practice of sleeping multiple times in a 24-hour period—usually more than two, in contrast to biphasic sleep (twice per day) or monophasic sleep (once per day). Check this link for more information (see here).
And I bought a great book from the person who created the Uberman schedule. Check this link for the book and explore the blog (see here).
Looks great. I will try it when I get the chance.
And I bought a great book from the person who created the Uberman schedule. Check this link for the book and explore the blog (see here).
Looks great. I will try it when I get the chance.
Sunday, June 12, 2011
Bertrand Russell on Wisdom
"The whole problem with the world is that fools and fanatics are always so certain of themselves, but wiser people so full of doubts."
Bertrand Russell
Bertrand Russell
Sunday, June 5, 2011
Douglas Bader on Rules
The World War 2 ace said: "Rules are for the obedience of fools and the guidance of wise men."
I think I said something similar (see here). Obviously I'm not the first to think such thoughts...
I think I said something similar (see here). Obviously I'm not the first to think such thoughts...
Smile right
This was originally published by the BBC (see here).
There are any number of sayings about the power of the smile. 'Peace begins with a smile.' 'A smile is the universal welcome.' 'Life is short but a smile only takes a second.' All good advice. But it may not be as simple as that. According to new research, if you want to make a good impression when you meet people, it's not just that you smile. It's how you smile.
We all know that smiling is important when meeting new people. However, new research suggests that different types of smiles affect what people think of us.
The study was carried out by the Go Group, a business support organisation based in Scotland. They looked at people's reactions to different grins. They found that responses varied considerably.
Through this they say they have found three types of smile to avoid: The first is 'The Enthusiast', very wide, all teeth showing, possible evidence that you can have too much of a good thing. Then there is the 'Big Freeze', a fixed grin that looks practised and fake. Finally comes 'The Robot', a small, thin smile, lacking in warmth.
The group also warns about smiling too quickly, saying it can make you look insincere. The best smile, they say, is slower and floods naturally across the whole face.
There are any number of sayings about the power of the smile. 'Peace begins with a smile.' 'A smile is the universal welcome.' 'Life is short but a smile only takes a second.' All good advice. But it may not be as simple as that. According to new research, if you want to make a good impression when you meet people, it's not just that you smile. It's how you smile.
We all know that smiling is important when meeting new people. However, new research suggests that different types of smiles affect what people think of us.
The study was carried out by the Go Group, a business support organisation based in Scotland. They looked at people's reactions to different grins. They found that responses varied considerably.
Through this they say they have found three types of smile to avoid: The first is 'The Enthusiast', very wide, all teeth showing, possible evidence that you can have too much of a good thing. Then there is the 'Big Freeze', a fixed grin that looks practised and fake. Finally comes 'The Robot', a small, thin smile, lacking in warmth.
The group also warns about smiling too quickly, saying it can make you look insincere. The best smile, they say, is slower and floods naturally across the whole face.
Wednesday, May 18, 2011
The power of smiling
This is an amazing video. It describes all the amazing things that smiling can do...for you and others around you... Brilliant!
Sunday, May 15, 2011
The genetics of happiness
I have spoken about the science of happiness before (see here). Now there is a gene that has been identified which is associated with happiness. The gene was identified by Jan-Emmanuel De Neve, from the London School of Economics and Political Science (see here). People with one form of the gene are generally more satisfied with their lives that those carrying the other.
I don't think this discovery answers the nature / nurture debate - all it does is reinforce the fact that both play a role. There is as much evidence that our experience affects us as much as our genes.
I don't think this discovery answers the nature / nurture debate - all it does is reinforce the fact that both play a role. There is as much evidence that our experience affects us as much as our genes.
Monday, April 25, 2011
Neurosky Brainwave Sensors
Here's a video of a biosensor - one that reads your brain waves. Great technology, coming to a store near you soon...
Sunday, April 10, 2011
Timshel - thou mayest
From 'East of Eden' by Jonh Steinbeck
“Do you remember when you read us the sixteen verses of the fourth chapter of Genesis and we argued about them?”
“I do indeed. And that’s a long time ago.”
“Ten years nearly,” said Lee. “Well, the story bit deeply into me and I went into it word for word. The more I thought about the story, the more profound it became to me. Then I compared the translations we have—and they were fairly close. There was only one place that bothered me. The King James version says this—it is when Jehovah has asked Cain why he is angry. Jehovah says, ‘If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.’ It was the ‘thou shalt’ that struck me, because it was a promise that Cain would conquer sin.”
Samuel nodded. “And his children didn’t do it entirely,” he said.
Lee sipped his coffee. “Then I got a copy of the American Standard Bible. It was very new then. And it was different in this passage. It says, ‘Do thou rule over him.’ Now this is very different. This is not a promise, it is an order. And I began to stew about it. I wondered what the original word of the original writer had been that these very different translations could be made.”
Samuel put his palms down on the table and leaned forward and the old young light came into his eyes. “Lee,” he said, “don’t tell me you studied Hebrew!”
Lee said, “I’m going to tell you. And it’s a fairly long story. Will you have a touch of ng-ka-py?”
“You mean the drink that tastes of good rotten apples?”
“Yes. I can talk better with it.”
“Maybe I can listen better,” said Samuel.
While Lee went to the kitchen Samuel asked, “Adam, did you know about this?”
“No,” said Adam. “He didn’t tell me. Maybe I wasn’t listening.”
Lee came back with his stone bottle and three little porcelain cups so thin and delicate that the light shone through them. “Dlinkee Chinee fashion,” he said and poured the almost black liquor. “There’s a lot of wormwood in this. It’s quite a drink,” he said. “Has about the same effect as absinthe if you drink enough of it.”
Samuel sipped the drink. “I want to know why you were so interested,” he said.
“Well, it seemed to me that the man who could conceive this great story would know exactly what he wanted to say and there would be no confusion in his statement.”
“You say ‘the man.’ Do you then not think this is a divine book written by the inky finger of God?”
“I think the mind that could think this story was a curiously divine mind. We have had a few such minds in China too.”
“I just wanted to know,” said Samuel. “You’re not a Presbyterian after all.”
“I told you I was getting more Chinese. Well, to go on, I went to San Francisco to the headquarters of our family association. Do you know about them? Our great families have centers where any member can get help or give it. The Lee family is very large. It takes care of its own.”
“I have heard of them,” said Samuel.
“You mean Chinee hatchet man fightee Tong war over slave girl?”
“I guess so.”
“It’s a little different from that, really,” said Lee. “I went there because in our family there are a number of ancient reverend gentlemen who are great scholars. They are thinkers in exactness. A man may spend many years pondering a sentence of the scholar you call Confucius. I thought there might be experts in meaning who could advise me.
“They are fine old men. They smoke their two pipes of opium in the afternoon and it rests and sharpens them, and they sit through the night and their minds are wonderful. I guess no other people have been able to use opium well.”
Lee dampened his tongue in the black brew. “I respectfully submitted my problem to one of these sages, read him the story, and told him what I understood from it. The next night four of them met and called me in. We discussed the story all night long.”
Lee laughed. “I guess it’s funny,” he said. “I know I wouldn’t dare tell it to many people. Can you imagine four old gentlemen, the youngest is over ninety now, taking on the study of Hebrew? They engaged a learned rabbi. They took to the study as though they were children. Exercise books, grammar, vocabulary, simple sentences. You should see Hebrew written in Chinese ink with a brush! The right to left didn’t bother them as much as it would you, since we write up to down. Oh, they were perfectionists! They went to the root of the matter.”
“And you?” said Samuel.
“I went along with them, marveling at the beauty of their proud clean brains. I began to love my race, and for the first time I wanted to be Chinese. Every two weeks I went to a meeting with them, and in my room here I covered pages with writing. I bought every known Hebrew dictionary. But the old gentlemen were always ahead of me. It wasn’t long before they were ahead of our rabbi; he brought a colleague in. Mr. Hamilton, you should have sat through some of those nights of argument and discussion. The questions, the inspection, oh, the lovely thinking—the beautiful thinking.
“After two years we felt that we could approach your sixteen verses of the fourth chapter of Genesis. My old gentlemen felt that these words were very important too—‘Thou shalt’ and ‘Do thou.’ And this was the gold from our mining: ‘Thou mayest.’ ‘Thou mayest rule over sin.’ The old gentlemen smiled and nodded and felt the years were well spent. It brought them out of their Chinese shells too, and right now they are studying Greek.”
Samuel said, “It’s a fantastic story. And I’ve tried to follow and maybe I’ve missed somewhere. Why is this word so important?”
Lee’s hand shook as he filled the delicate cups. He drank his down in one gulp. “Don’t you see?” he cried. “The American Standard translation orders men to triumph over sin, and you can call sin ignorance. The King James translation makes a promise in ‘Thou shalt,’ meaning that men will surely triumph over sin. But the Hebrew word, the word timshel—‘Thou mayest’— that gives a choice. It might be the most important word in the world. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’—it is also true that ‘Thou mayest not.’ Don’t you see?”
“Yes, I see. I do see. But you do not believe this is divine law. Why do you feel its importance?”
“Ah!” said Lee. “I’ve wanted to tell you this for a long time. I even anticipated your questions and I am well prepared. Any writing which has influenced the thinking and the lives of innumerable people is important. Now, there are many millions in their sects and churches who feel the order, ‘Do thou,’ and throw their weight into obedience. And there are millions more who feel predestination in ‘Thou shalt.’ Nothing they may do can interfere with what will be. But ‘Thou mayest’! Why, that makes a man great, that gives him stature with the gods, for in his weakness and his filth and his murder of his brother he has still the great choice. He can choose his course and fight it through and win.” Lee’s voice was a chant of triumph.
Adam said, “Do you believe that, Lee?”
“Yes, I do. Yes, I do. It is easy out of laziness, out of weakness, to throw oneself into the lap of deity, saying, ‘I couldn’t help it; the way was set.’ But think of the glory of the choice! That makes a man a man. A cat has no choice, a bee must make honey. There’s no godliness there. And do you know, those old gentlemen who were sliding gently down to death are too interested to die now?”
Adam said, “Do you mean these Chinese men believe the Old Testament?”
Lee said, “These old men believe a true story, and they know a true story when they hear it. They are critics of truth. They know that these sixteen verses are a history of humankind in any age or culture or race. They do not believe a man writes fifteen and three-quarter verses of truth and tells a lie with one verb. Confucius tells men how they should live to have good and successful lives. But this—this is a ladder to climb to the stars.” Lee’s eyes shone. “You can never lose that. It cuts the feet from under weakness and cowardliness and laziness.”
Adam said, “I don’t see how you could cook and raise the boys and take care of me and still do all this.”
“Neither do I,” said Lee. “But I take my two pipes in the afternoon, no more and no less, like the elders. And I feel that I am a man. And I feel that a man is a very important thing—maybe more important than a star. This is not theology. I have no bent toward gods. But I have a new love for that glittering instrument, the human soul. It is a lovely and unique thing in the universe. It is always attacked and never destroyed— because ‘Thou mayest.’”
“Do you remember when you read us the sixteen verses of the fourth chapter of Genesis and we argued about them?”
“I do indeed. And that’s a long time ago.”
“Ten years nearly,” said Lee. “Well, the story bit deeply into me and I went into it word for word. The more I thought about the story, the more profound it became to me. Then I compared the translations we have—and they were fairly close. There was only one place that bothered me. The King James version says this—it is when Jehovah has asked Cain why he is angry. Jehovah says, ‘If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.’ It was the ‘thou shalt’ that struck me, because it was a promise that Cain would conquer sin.”
Samuel nodded. “And his children didn’t do it entirely,” he said.
Lee sipped his coffee. “Then I got a copy of the American Standard Bible. It was very new then. And it was different in this passage. It says, ‘Do thou rule over him.’ Now this is very different. This is not a promise, it is an order. And I began to stew about it. I wondered what the original word of the original writer had been that these very different translations could be made.”
Samuel put his palms down on the table and leaned forward and the old young light came into his eyes. “Lee,” he said, “don’t tell me you studied Hebrew!”
Lee said, “I’m going to tell you. And it’s a fairly long story. Will you have a touch of ng-ka-py?”
“You mean the drink that tastes of good rotten apples?”
“Yes. I can talk better with it.”
“Maybe I can listen better,” said Samuel.
While Lee went to the kitchen Samuel asked, “Adam, did you know about this?”
“No,” said Adam. “He didn’t tell me. Maybe I wasn’t listening.”
Lee came back with his stone bottle and three little porcelain cups so thin and delicate that the light shone through them. “Dlinkee Chinee fashion,” he said and poured the almost black liquor. “There’s a lot of wormwood in this. It’s quite a drink,” he said. “Has about the same effect as absinthe if you drink enough of it.”
Samuel sipped the drink. “I want to know why you were so interested,” he said.
“Well, it seemed to me that the man who could conceive this great story would know exactly what he wanted to say and there would be no confusion in his statement.”
“You say ‘the man.’ Do you then not think this is a divine book written by the inky finger of God?”
“I think the mind that could think this story was a curiously divine mind. We have had a few such minds in China too.”
“I just wanted to know,” said Samuel. “You’re not a Presbyterian after all.”
“I told you I was getting more Chinese. Well, to go on, I went to San Francisco to the headquarters of our family association. Do you know about them? Our great families have centers where any member can get help or give it. The Lee family is very large. It takes care of its own.”
“I have heard of them,” said Samuel.
“You mean Chinee hatchet man fightee Tong war over slave girl?”
“I guess so.”
“It’s a little different from that, really,” said Lee. “I went there because in our family there are a number of ancient reverend gentlemen who are great scholars. They are thinkers in exactness. A man may spend many years pondering a sentence of the scholar you call Confucius. I thought there might be experts in meaning who could advise me.
“They are fine old men. They smoke their two pipes of opium in the afternoon and it rests and sharpens them, and they sit through the night and their minds are wonderful. I guess no other people have been able to use opium well.”
Lee dampened his tongue in the black brew. “I respectfully submitted my problem to one of these sages, read him the story, and told him what I understood from it. The next night four of them met and called me in. We discussed the story all night long.”
Lee laughed. “I guess it’s funny,” he said. “I know I wouldn’t dare tell it to many people. Can you imagine four old gentlemen, the youngest is over ninety now, taking on the study of Hebrew? They engaged a learned rabbi. They took to the study as though they were children. Exercise books, grammar, vocabulary, simple sentences. You should see Hebrew written in Chinese ink with a brush! The right to left didn’t bother them as much as it would you, since we write up to down. Oh, they were perfectionists! They went to the root of the matter.”
“And you?” said Samuel.
“I went along with them, marveling at the beauty of their proud clean brains. I began to love my race, and for the first time I wanted to be Chinese. Every two weeks I went to a meeting with them, and in my room here I covered pages with writing. I bought every known Hebrew dictionary. But the old gentlemen were always ahead of me. It wasn’t long before they were ahead of our rabbi; he brought a colleague in. Mr. Hamilton, you should have sat through some of those nights of argument and discussion. The questions, the inspection, oh, the lovely thinking—the beautiful thinking.
“After two years we felt that we could approach your sixteen verses of the fourth chapter of Genesis. My old gentlemen felt that these words were very important too—‘Thou shalt’ and ‘Do thou.’ And this was the gold from our mining: ‘Thou mayest.’ ‘Thou mayest rule over sin.’ The old gentlemen smiled and nodded and felt the years were well spent. It brought them out of their Chinese shells too, and right now they are studying Greek.”
Samuel said, “It’s a fantastic story. And I’ve tried to follow and maybe I’ve missed somewhere. Why is this word so important?”
Lee’s hand shook as he filled the delicate cups. He drank his down in one gulp. “Don’t you see?” he cried. “The American Standard translation orders men to triumph over sin, and you can call sin ignorance. The King James translation makes a promise in ‘Thou shalt,’ meaning that men will surely triumph over sin. But the Hebrew word, the word timshel—‘Thou mayest’— that gives a choice. It might be the most important word in the world. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’—it is also true that ‘Thou mayest not.’ Don’t you see?”
“Yes, I see. I do see. But you do not believe this is divine law. Why do you feel its importance?”
“Ah!” said Lee. “I’ve wanted to tell you this for a long time. I even anticipated your questions and I am well prepared. Any writing which has influenced the thinking and the lives of innumerable people is important. Now, there are many millions in their sects and churches who feel the order, ‘Do thou,’ and throw their weight into obedience. And there are millions more who feel predestination in ‘Thou shalt.’ Nothing they may do can interfere with what will be. But ‘Thou mayest’! Why, that makes a man great, that gives him stature with the gods, for in his weakness and his filth and his murder of his brother he has still the great choice. He can choose his course and fight it through and win.” Lee’s voice was a chant of triumph.
Adam said, “Do you believe that, Lee?”
“Yes, I do. Yes, I do. It is easy out of laziness, out of weakness, to throw oneself into the lap of deity, saying, ‘I couldn’t help it; the way was set.’ But think of the glory of the choice! That makes a man a man. A cat has no choice, a bee must make honey. There’s no godliness there. And do you know, those old gentlemen who were sliding gently down to death are too interested to die now?”
Adam said, “Do you mean these Chinese men believe the Old Testament?”
Lee said, “These old men believe a true story, and they know a true story when they hear it. They are critics of truth. They know that these sixteen verses are a history of humankind in any age or culture or race. They do not believe a man writes fifteen and three-quarter verses of truth and tells a lie with one verb. Confucius tells men how they should live to have good and successful lives. But this—this is a ladder to climb to the stars.” Lee’s eyes shone. “You can never lose that. It cuts the feet from under weakness and cowardliness and laziness.”
Adam said, “I don’t see how you could cook and raise the boys and take care of me and still do all this.”
“Neither do I,” said Lee. “But I take my two pipes in the afternoon, no more and no less, like the elders. And I feel that I am a man. And I feel that a man is a very important thing—maybe more important than a star. This is not theology. I have no bent toward gods. But I have a new love for that glittering instrument, the human soul. It is a lovely and unique thing in the universe. It is always attacked and never destroyed— because ‘Thou mayest.’”
Saturday, March 26, 2011
The Way We Go by Katherine Towers
Saw this on the underground a few months back. It's great!
the way we go about our lives
trying out each empty room
like houses we might own
eavesdropping for clues in corridors until
standing at a gate or attic window
seeing beauty in a flag of sky
we're gone, leaving the doors open
all the lights burning
the way we go about our lives
trying out each empty room
like houses we might own
eavesdropping for clues in corridors until
standing at a gate or attic window
seeing beauty in a flag of sky
we're gone, leaving the doors open
all the lights burning
Sunday, March 20, 2011
Entirely by Louis MacNeice
If we could get the hang of it entirely
It would take too long;
All we know is the splash of words in passing
And falling twigs of song,
And when we eavesdrop on the great
Presences it is rarely
That by a stroke of luck we can appropriate
Even a phrase entirely.
If we could find our happiness entirely
In somebody else’s arms
We should not fear the spears of spring nor the city’s
Yammering fire alarms
But, as it is, the spears each year go through
Our flesh and almost hourly
Bell or siren banishes the blue
Eyes of love entirely.
And if the world were black and white entirely
And all the charts were plain
Instead of a mad weir of tigerish waters,
A prism of delight and pain,
We might be surer where we wished to go
Or again we might be merely
Bored but in brute reality there is no
Road that is right entirely.
It would take too long;
All we know is the splash of words in passing
And falling twigs of song,
And when we eavesdrop on the great
Presences it is rarely
That by a stroke of luck we can appropriate
Even a phrase entirely.
If we could find our happiness entirely
In somebody else’s arms
We should not fear the spears of spring nor the city’s
Yammering fire alarms
But, as it is, the spears each year go through
Our flesh and almost hourly
Bell or siren banishes the blue
Eyes of love entirely.
And if the world were black and white entirely
And all the charts were plain
Instead of a mad weir of tigerish waters,
A prism of delight and pain,
We might be surer where we wished to go
Or again we might be merely
Bored but in brute reality there is no
Road that is right entirely.
Thursday, March 17, 2011
Robert Peston caused the recession
I saw Robert Peston quoting a member of the public, saying "...why should bankers get paid so much money when I haven't had a pay rise for a long time, things are getting more expensive and I'm in lots of debt. They don't deserve it..."
Well I tell you something...they do! There is a growing sense of socialism and the feeling of "it's not fair" brewing at the moment. This is following a few decades of centre-right policy and society aligning with an overall desire to work for, and take personal responsibility for, our own wealth. But things are tough now - we are in the midst of an era of austerity, unemployment is at a new peak and the press love sending shock waves of fear through our communities...
The tragic thing is that this new found sense of socialism reminds me of the way children at school expect their teacher to support them wholeheartedly when things are bad...but when things are good, the student will turn on the teacher. In other words, it seems to me that society is saying "woe is me, the world is unfair, someone help me and lets punish those in a better position"...simply because things are difficult. And Robert Peston is loving it... The fact of the matter is that the people that complain do not have the intelligence or strength of character to succeed in the banking world. It is tough. Bankers in the top positions have made many personal sacrifices that many people would not be prepared to make. Fine, we can challenge their judgement when it comes to gambling our country into a financial mess and question their personal values when it comes to friends and family. But we all must take responsibility for our own decisions and follow our innate drive. Therefore, to non-bankers who believe Robert Peston is speaking on their behalf, I say...you could have applied to Goldmann Sachs or Barclays but you chose not to. Get over it. And even if you did work for one of the banks, you would probably not have survived. It's not in your nature to succeed in the banking environment. It is not safe, cosy, warm and friendly. Bankers put up with this because there is a large financial reward. It suits only a small minority of people.
Things are tough but don't try to blame others without taking a look at yourself first. And more importantly, don't listen to Robert Peston or any of his sensationalist bollocks. He has been the worst thing for this country for over 3 years and is milking the system and other peoples' misery. He is no different to Bob Diamond or Steven Hester if you actually think about it. Cut throat, highly successful, unpleasant.
Well I tell you something...they do! There is a growing sense of socialism and the feeling of "it's not fair" brewing at the moment. This is following a few decades of centre-right policy and society aligning with an overall desire to work for, and take personal responsibility for, our own wealth. But things are tough now - we are in the midst of an era of austerity, unemployment is at a new peak and the press love sending shock waves of fear through our communities...
The tragic thing is that this new found sense of socialism reminds me of the way children at school expect their teacher to support them wholeheartedly when things are bad...but when things are good, the student will turn on the teacher. In other words, it seems to me that society is saying "woe is me, the world is unfair, someone help me and lets punish those in a better position"...simply because things are difficult. And Robert Peston is loving it... The fact of the matter is that the people that complain do not have the intelligence or strength of character to succeed in the banking world. It is tough. Bankers in the top positions have made many personal sacrifices that many people would not be prepared to make. Fine, we can challenge their judgement when it comes to gambling our country into a financial mess and question their personal values when it comes to friends and family. But we all must take responsibility for our own decisions and follow our innate drive. Therefore, to non-bankers who believe Robert Peston is speaking on their behalf, I say...you could have applied to Goldmann Sachs or Barclays but you chose not to. Get over it. And even if you did work for one of the banks, you would probably not have survived. It's not in your nature to succeed in the banking environment. It is not safe, cosy, warm and friendly. Bankers put up with this because there is a large financial reward. It suits only a small minority of people.
Things are tough but don't try to blame others without taking a look at yourself first. And more importantly, don't listen to Robert Peston or any of his sensationalist bollocks. He has been the worst thing for this country for over 3 years and is milking the system and other peoples' misery. He is no different to Bob Diamond or Steven Hester if you actually think about it. Cut throat, highly successful, unpleasant.
Tuesday, March 8, 2011
Watch 'Invictus' streaming
This is a great movie. The story of South Africa winning the rugby world cup in 1995. It is about exceeding our own expectations of ourselves. Inspiring.
Click on the picture below, the movie pops up as a new page, click play, enjoy...
Click on the picture below, the movie pops up as a new page, click play, enjoy...
Saturday, February 26, 2011
Earl Spencer speech in memory of Princess Diana 1997
If you can get past the first 90 seconds of Elton John (sorry Elton), you will see one of the most tragic and stirring speeches from recent history. The profundity of the situation, from Earl Spencer’s perspective, is so clear. The societal significance of Princess Diana’s death is secondary to the death of his sister and he opens himself up. It is rare that such honesty is seen on such a public stage.
Friday, February 25, 2011
Neil Pasricha: The 3 A's of awesome
Neil's life went bad. But he got on with it and made a conscious effort to find the good things in life rather than dwell on the bad (why oh why don't more people do this rather than loaf around in self centred, self inflicted, self perpetuating misery). This is Neil's story and his insights. It's touching, simple and so damn obvious! Many people go through ordeals like this but he deals with the matter so personally and delicately (and even thanks his parents). It is from the heart. He got his platform at TED because he helped change the world. Respect. Thanks for having a bad spell :-)
Sunday, February 6, 2011
Blink: Malcolm Gladwell talks
Malcolm Gladwell talks about hig book 'Blink'. Published in 2005, the book describes the main subject of "thin-slicing": our ability to gauge what is really important from a very narrow period of experience. In other words, this is an idea that spontaneous decisions are often as good as—or even better than—carefully planned and considered ones. Gladwell draws on examples from science, advertising, sales, medicine, and popular music to reinforce his ideas. Gladwell also uses many examples of regular people's experiences with "thin-slicing."
Gladwell explains how an expert's ability to "thin slice" can be corrupted by their likes and dislikes, prejudices and stereotypes (even unconscious ones), and how they can be overloaded by too much information. Two particular forms of unconscious bias Gladwell discusses are Implicit Association Tests and psychological priming. Gladwell also us about our instinctive ability to mind read, which is how we can get to know what emotions a person is feeling just by looking at his or her face.
We do that by "thin-slicing," using limited information to come to our conclusion. In what Gladwell contends is an age of information overload, he finds that experts often make better decisions with snap judgments than they do with volumes of analysis.
Gladwell gives a wide range of examples of thin-slicing in contexts such as gambling, speed dating, tennis, military war games, the movies, malpractice suits, popular music, and predicting divorce.
Gladwell also mentions that sometimes having too much information can interfere with the accuracy of a judgment, or a doctor's diagnosis. This is commonly called "Analysis paralysis." The challenge is to sift through and focus on only the most critical information to make a decision. The other information may be irrelevant and confusing to the decision maker. Collecting more and more information, in most cases, just reinforces our judgment but does not help to make it more accurate. The collection of information is commonly interpreted as confirming a person's initial belief or bias. Gladwell explains that better judgments can be executed from simplicity and frugality of information, rather than the more common belief that greater information about a patient is proportional to an improved diagnosis. If the big picture is clear enough to decide, then decide from the big picture without using a magnifying glass.
The book argues that intuitive judgment is developed by experience, training, and knowledge. For example, Gladwell claims that prejudice can operate at an intuitive unconscious level, even in individuals whose conscious attitudes are not prejudiced. An example is in the halo effect, where a person having a salient positive quality is thought to be superior in other, unrelated respects. Gladwell uses the 1999 killing of Amadou Diallo, where four New York policemen shot an innocent man on his doorstep 41 times, as another example of how rapid, intuitive judgment can have disastrous effects.
Gladwell explains how an expert's ability to "thin slice" can be corrupted by their likes and dislikes, prejudices and stereotypes (even unconscious ones), and how they can be overloaded by too much information. Two particular forms of unconscious bias Gladwell discusses are Implicit Association Tests and psychological priming. Gladwell also us about our instinctive ability to mind read, which is how we can get to know what emotions a person is feeling just by looking at his or her face.
We do that by "thin-slicing," using limited information to come to our conclusion. In what Gladwell contends is an age of information overload, he finds that experts often make better decisions with snap judgments than they do with volumes of analysis.
Gladwell gives a wide range of examples of thin-slicing in contexts such as gambling, speed dating, tennis, military war games, the movies, malpractice suits, popular music, and predicting divorce.
Gladwell also mentions that sometimes having too much information can interfere with the accuracy of a judgment, or a doctor's diagnosis. This is commonly called "Analysis paralysis." The challenge is to sift through and focus on only the most critical information to make a decision. The other information may be irrelevant and confusing to the decision maker. Collecting more and more information, in most cases, just reinforces our judgment but does not help to make it more accurate. The collection of information is commonly interpreted as confirming a person's initial belief or bias. Gladwell explains that better judgments can be executed from simplicity and frugality of information, rather than the more common belief that greater information about a patient is proportional to an improved diagnosis. If the big picture is clear enough to decide, then decide from the big picture without using a magnifying glass.
The book argues that intuitive judgment is developed by experience, training, and knowledge. For example, Gladwell claims that prejudice can operate at an intuitive unconscious level, even in individuals whose conscious attitudes are not prejudiced. An example is in the halo effect, where a person having a salient positive quality is thought to be superior in other, unrelated respects. Gladwell uses the 1999 killing of Amadou Diallo, where four New York policemen shot an innocent man on his doorstep 41 times, as another example of how rapid, intuitive judgment can have disastrous effects.
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