Ha, maybe! I don’t remember if I ever saw a 180 flip. This is the closest I could find from a quick search: https://www.youtube.com/watch?v=zZpIglVnYuY
If you have a video with the 180 degree flip I would really like to see it. This context seems like a plausible place to see such a move in modern days. I would imagine that in some martial arts this effect would be well known.
Some of these ‘games’ do trigger real physiological mechanisms. A well-documented example is the Valsalva maneuver, where forcefully exhaling against a closed mouth and nose affects heart rate and blood pressure.
In some games, this maneuver (or similar) is combined with a second action that normally increases blood flow demand to the brain. The mismatch between reduced blood pressure and sudden demand can cause dizziness or brief loss of consciousness due to insufficient oxygen reaching the brain.
Actually, there is a similar effect sometimes seen during heavy deadlifts, suddenly releasing can sometimes make people pass out. There are many “deadlift passing out” videos online.
So, those ‘games’ can work. I have known of kids breaking their teeth after face-planting against the floor while playing those games. Not a very smart thing to do.
If you catch a frog in between your hands and quickly flip it around, you can get the frog into a kind of paralyzed state called ‘tonic immobility’.
Here is a photo from Wikipedia:
OK, well, many years ago I was very interested in this phenomenon and decided to look into the literature.
I found a paper from 1928 titled “On The Mechanism of Tonic Immobility in Vertebrates” written by Hudson Hoagland (PDF link).
In this paper, the author describes contraptions he used to analyze the small movement (or lack of movement) in animals while in this state. They look kind of like torture devices:
OK, but, that’s still not it… The obscure fact is found in the first footnote of that paper, on page #2:
Apparently this or a similar effect can be observed in humans too?! In this paper, the author himself claims to have done this and that it works! I tried to locate more recent resources describing this phenomenon in humans but I could not find them… Is this actually possible? If so, why is this not better documented? Or, maybe it is better documented but understood as a different type of reflex today? Not sure.
Yeah, I get that. I think that this camera + lens combination would meet your criteria while giving you pretty decent quality and the ability to upgrade. It is what I have recommended in the past to people asking this same question and they have been very happy with it. You can pass the idea through Grok, I think it will agree ;)
Instead of a “compact camera”, I’d recommend getting a used Lumix DMC-GX80 + the 20 mm pancake prime lens. If you don’t like primes and prefer to zoom, you can get a compact zoom lens instead.
Some people really don’t like buying used camera equipment… but I have had only positive experiences so far.
Lemmy, but very rarely
I’m not sure about that… @Assassassin@lemmy.world sounds rather confident.
Wow, that’s some real dedication to moderation. Nice job! 😄
A few years ago I decided I wanted to improve my hand flute skills and began consciously practicing daily. Since then, I have developed the habit of playing the hand flute automatically when my hands are not busy.
And https://en.wikipedia.org/wiki/Quantum_fluctuation
Edit: I guess it’s these two are kind-of the same thing
I bought a National Instrument’s data acquisition card (PCIe-6535B) not knowing that National Instruments is not very Linux-friendly and I was not able to get it working. At least it was a used card so I did not pay to much for it, but I learned my lesson not to assume compatibility.
Once I also used ‘rm -rvf *’ from my home directory while SSH’d into a supercomputer (I made a syntax error when trying to cd into the folder that I actually wanted to delete). I was able to get my data restored from a backup, but sending that e-mail was a bit embarrassing 😆
Here, I’m assuming “it” is a conscious perception. But now I’m confused again because I don’t think any theory of mind would deny this.
Yes, the example of such a theory that is common is epiphenomalism. What I am contrasting in my answers is the epiphenomalist/hard-determinist framework with the physicalist/compatibilist one.
stimuli -> CPM ⊆ brain -> consciousness update CPM -?> black box -?> mind -?> brain -> nervous system -> response to stimuli
I can try to explain with such a diagram:
stimuli -> nerves -> brain input ports -> brain filtering and distribution -> Conscious brain processing via causal predictive modelling -> brain output ports -> nerves -> conscious action
|
-- > Unconscious processing -> brain output ports -> nerves -> unconscious action
So, the CPM is a process within the brain. The idea is that the brain is a computer that makes predictions by building cause-and-effect models. What is interesting about the mathematics of causal models is that the underlying engine is the counterfactual. The claim being made here is that mind itself is this counterfactual engine doing its work. The computational space that deals with the counterfactuals or “fantasies” is the essence of the mind.
This is not in any way a solution to the hard problem of consciousness. Rather, it is one of many frameworks compatible with physicalism, and it is the one I personally subscribe to. In this framework, it is a postulate that conscious experience corresponds to the brain’s counterfactual simulations within a generative model used for predicting and guiding action. This postulate does not prove or mechanistically explain consciousness. No physical theory currently does.
I’m going to stick with the meat of your point. To summarize, …
That is not quite how I see it. The linear diagram “brain -> black box -> mind” represents a common mode of thinking about the mind as a by-product of complex brain activity. Modern theories are a lot more integrative. Conscious perception is not just a byproduct of the form brain -> black box -> mind, but instead it is an essential active element in the thought process.
Ascribing predictions, fantasies, and hypotheses to the brain or calling it a statistical organ sidesteps the hard problem and collapses it into a physicalist view. They don’t posit a mind-body relationship, they speak about body and never acknowledge the mind. I find this frustrating.
That text was probably written by a materialist / physicalist, and this view is consistent within this framework. It is OK that you find this frustrating, and it is also alright if you don’t accept the materialist / physicalist viewpoint. I am not making an argument about materialism being the ultimate truth, or about materialism having all of the answers - especially not answers relating to the hard problem! I am specifically describing how different frameworks held by people who already hold a materialist view can lead to different ways of understanding free will.
Scientists often do sidestep the hard problem in the sense that they acknowledge it to be “hard” and keep moving without dwelling on it. There are many philosophers (David Chalmers, Daniel Dennett, Stuart R. Hameroff), that do like getting into the nitty-gritty about the hard problem, so there is plenty of material about it, but the general consensus is that the answers to the hard problem cannot be find using the materialist’s toolkit.
Materialists have is a mechanism for building consensus via the scientific method. This consensus mechanism has allowed us to understand a lot about the world. I share your frustration in that this class of methods does not seem to be capable of solving the hard problem.
We may never discover a mechanism to build consensus on the hard problem, and unfortunately this means that answers to many very important questions will remain subjective. As an example, if we eventually implement active inference into a computer, and the computer claims to be conscious, we may have no consensus mechanism to determine whether they “really” are conscious or not, just as we cannot ascertain today whether the people around us are conscious. In my opinion, yes, it is physically possible to build conscious systems, and at some point it will get tricky because it will remain a matter of opinion. It will be an extremely polarizing topic.
In my view, neuroscience may contribute to clarifying questions like:
Do all brains support a conscious predictive model (CPM)?
Does adaptive behavior in brainless organisms suggest a primitive CPM?
What is the relationship between brain and mind?
But deeper questions, such as “What do we mean by mind?” or “Why assume weak emergence?” remain tied to the hard problem of consciousness, which currently lies beyond the reach of empirical science.
In trying to describe promising cognitive models, I buried my main point. I am not arguing that the brain and mind problem is close to a solution, or that science is close to resolving it.
Here is my actual point:
Certain materialist views unintentionally reproduce dualist thinking. Substance dualism claims that the mind exists outside physical law. Materialism, in contrast, holds that the mind emerges from brain activity. But when this emergence is explained only as complexity or undefined processing, a conceptual gap forms: brain -> black box -> mind. This reproduces dualism in practice, even if not in theory.
This gap renders consciousness a passive byproduct. It becomes a new kind of soul, unable to influence the body. A mind without agency.
Predictive processing and active inference models offer an alternative. They describe the brain as a generative system that continuously updates predictions based on sensory input. As summarized in a recent review:
Active inference casts the brain as a fantastic organ: a generator of fantasies, hypotheses and predictions that are tested against sensory evidence.
While these models do not resolve the hard problem, they help remove part of the black box. They suggest that consciousness may play a functional role in these feedback loops. It is not a detached illusion but a process embedded in how the brain operates.
For me, this shift changed how I think about free will. Not because it provides final answers, but because it allows me to see mental acts in a similar way to how I see muscle movement. These acts are constrained by physical laws, but they are still mine.
The thing that confuses me about Real Utopias is whether the author rejects revolution entirely, or wants cooperatives within a post-revolutionary Socialist system. The former has no real chance to actually damage Capitalism, while the latter is already used in countries like China as they gradually build into higher and higher stages of Socialism. Socialists already advocate for building up Dual Power, the Soviets for example were already in place before the October Revolution, but also understand that as this Dual Power grows the resistance from Capitalists grows as well, Revolution still becomes a necessity.
What I am getting so far is that he considers the revolutionary strategy to have a low probability of succeeding, and he argues that this is supported by historical evidence. The cooperatives are just one part of the strategy that he describes early on, once I am done with the book if I do think it is interesting enough I can try to summarize his thought.
In the textbook and in one of his online lectures he appears to start off aligned with Marx but diverges from Marxist theory. On Chapter 4 ("Thinking about alternatives to Capitalism, page 69) he describes his understanding of Marxist theory and in what ways he thinks differently. So, I suspect you will probably disagree with him strongly! Maybe I will too.
At this point I am not saying I have formed a strong opinion. The reason why Erik Olin Wright’s work brings me value is because his framework is aligned with my unpolished starting opinion of anti-capitalism through structural changes. His work helps me formalize my internal logic as I navigate through uncharted (for me) ideas about revolution as a mechanism for transformation.
I want to add that the purpose of my list is to equip the reader with solid foundational knowledge of Marxism-Leninism, so that the reader may better make up their own conclusions and further explore theory and historical texts (though I do include a section on history later).
Doing a good job 😀
I also think that, eventually, you’ll want to read Anti-Dühring. Engels counters the cooperative model from a Marxist perspective. It’s the much larger book the essay Socialism: Utopian and Scientific comes from, so if you’re down for a challenge you can read Anti-Dühring instead of Socialism: Utopian and Scientific.
Anti-Dühring’s table of contents looks very interesting, so I will get to it eventually, but it is a lot of material. These are some very resource-intensive opinions to build!
Ultimately, it boils down to 2 possibilities, neither of which are good for the cooperative model:
I follow this logic but I am at this time not ready to accept or reject the notion that these possibilities describe the range of possible outcomes from such a strategy. In the Real Utopias project the cooperative model is not seen as the end-point but rather as one mechanism to erode capitalism. The author did not think that the ruptural transformation pathway would have a good chance in creating a society with the properties he deems ‘desirable’. There are so many unconstrained variables and unknowns that the output of a fast and chaotic transformation process is undefined in many ways, and so there is no reason to expect that the properties of the society that emerges will fall exclusively within a narrow range of desirable ones. Slow but intentional structural change has (he argues) a better chance of incorporating desirable properties while rejecting undesirable ones.
You’ll have plenty of time to develop your own opinions, cooperatives are certainly better than traditional firms, but you’ll find Marxists typically don’t agree with “utopia building” and other cooperative forms of ownership, and you’ll best see why generally in section 2.
I’ll have plenty of time but also will need plenty of time, socialists like to write big books it seems.
Blackshirts and Reds was a good entry point for me since I don’t have much historical background. It helped clarify terms like “fascism” that I’d seen used a lot but never truly understood. It also laid out some contrasts between fascist and communist dictatorships, which I found helpful early on.
One thing that really caught my attention was the bit on Kerala and the so-called “Kerala model.” That led me to Prabhat Patnaik’s article “The International Context and the Kerala Model” (available on scihub), which explained how IMF-backed liberalization can destabilize local economies by -for example - replacing self-sufficient agriculture with luxury imports.This was quite insighttful.
That said, the book does blur things together to build its narrative, and it doesn’t source every claim. I feel like this sometimes leads to misleading simplifications. For example, it says:
In Latvia, the communist activist Alfreds Rubies, who protested the inequities of free-market “reform,” has been kept in prison for years without benefit of trial
Reading that, you’d think Rubics was just an activist jailed for protesting neoliberalism. But when I looked him up, he was a politician that tried to crush opposition and backed a failed coup. That context matters, and the omission feels like nuance is missing. I found a few other cases like that - claims that technically check out but lack important context. Still, I learned a lot, and it made me want more source-heavy stuff. Something more like a history textbook that compares narratives directly and points at more direct sources (like UN resolutions, court documents, this type of things I like going through).
Another thing that I can add is that I am reading other things in addition to your recommendations. One memorable book that I am enjoying is ‘Envisioning Real Utopias’ by Erik Olin Wright. From what I have found online there is a mixed reaction to Olin’s ideas from socialists/communists. My understanding of his claims so far is that there are mechanisms of social transformation that may be accessed by exploiting vulnerabilities during the social reproduction process. I still need to read through a lot of the book but so far he has suggested that worker cooperatives (like Mondragon Corporation) and the creation of ‘cooperative banks’ (willing to lend money for transforming companies into worker-owned) create one of the viable mechanisms through which the capitalist system may be eroded. I have found some of the criticism of trying to solve capitalism with more capitalism, which is an easy criticism to make, but I do think Olin makes some good points. As of this evening I would say Olin’s description of the problem of social transformation, how he categorizes strategies in terms of desirability, viability, and achievability, and his data-driven approach to assessing policy strategies (such as looking at what has actually happened in universal basic income experiments), is what I am most in alignment with. But still lots to learn.
Already finished Parenti’s Blackshirts and Reds a few days ago and and watched Parenti’s speech. I am still going through the list, little by little. Great stuff, thanks !
Yeah, I’m still looking. This is the closest I found so far