Tuesday, October 18, 2011

What the phone didn't do

It seems the Blackberry outage is held to be responsible for a recent 40% drop in traffic accidents in Abu Dhabi, which would suggest four out of ten accidents there are being caused by people reading email at the wheel!


While a nice piece of trivia, it's also an interesting example of how events in one area (email outage) can result in significant changes in crowd behaviour in another, and, assuming some of these accidents might have been fatal, quite literally how these influences can be a matter of life and death.

What comes to my mind is the potential this shows for manipulating individual behaviour, for large scale effects, and the ethical questions that then arise.

Consider for example if a national government enforced a mobile phone data outage on a particularly dangerous stretch of road, or at particularly dangerous times. If this could be shown (as in Abu Dhabi) to save lives, would it be justifiable? Our instinctive personal reaction would probably be indignation at such restrictions, but could anyone honestly claim their email access tops the benefit of one less widow, or one less orphaned child? We already (largely) accept speed limits as a necessary curb on our personal freedom, so what would be the real difference? And of course, we're not legally allowed use a mobile phone when driving anyway, so technically only passengers could complain (any gut rejection we have I think is just another example of how immune we are to the tangible benefits to a society that can come from reducing what are to the individual, intangible risks; small changes in a massive driving population can save some lives, but we very rarely view it that way; but this is a topic for another dicussion!).

And of course, then there's Google. Given the location information it already has available, it surely is possible for Google to also detect if someone is in a speeding car, or, from knowledge of other users in the area, if they are in a group of speeding cars. Indeed, if they are using google maps navigation, then Google probably even knows which cars are going the same place. In principle, the company could delay (at least Gmail) emails being delivered, if even for a few minutes, if it detected the person was in an at risk situation. Not that there is much likelihood of them ever wanting (and hence) trying to do this, since while there might be long term commercial benefit in keeping customers alive, unfortunately no one thanks you for saving their life if they don't know it. But maybe they could use this traffic analysis in other areas - though we might get suspicious if after an accident (and our car is detected to stop suddenly in the middle of an intersection) we get a pop-up ad for the nearest breakdown service/taxi company. But the potential is there, and the likes of Google have a habit of following potential.

The point is, mobile phones represent a somewhat unique phenomenon : a system which majorly influences individual behaviour, but yet can be centrally controlled. There has been a lot of talk about 'nudge' policies, whereby society is gently prodded in a favourable direction; what the Abu Dhabi traffic incident shows is how easy this sometimes can be done directly, and to everybody. Though in this case it's more a question of what the phone didn't do.

Wednesday, October 12, 2011

Aristotle, marriage, and the balanced life





Have always found it hard to nail the philosophers down on marriage (not a lot to say, or wise enough to keep their mouths shut!) but a friend getting married reminded me of the topic, and I really must look into it again. Especially I must revisit Aristotle, since , whether by cultural default or reasoned choice,  I have a lot of time for him, and especially like (what I understand to be) his conception of the balanced life, involving family and children.

After Plato's excessive abstraction and airiness, Aristotle I think provided a wonderfully pragmatic foundation for Western civilization, as beautifully depicted in Raphael's "School Of Athens" which shows Plato gesticulating to the sky, while Aristotle points firmly back down to earth. While we must examine and question life, there is no point in wandering about with our head in the clouds. Life is about real things, real commitments and enterprises, not abstract wondering, and marriage, family, settling down, is somehow part of that reality for the social animal that is man.

 
                                        

What I also intuit from him (but need to confirm this) is the idea that via these things there is one of the roads to happiness, whereby one gains happiness not by striving for it itself, but by seeking it for others. As he says in the Nichnomachean Ethics, the essence of love "seems to lie in loving rather than in being loved".  Given our willful and whimsical nature, how we habituate and how desire begets satisfaction, begets desire, then there is something in this. This I think is complemented by the Aristotelian idea of such things a happiness etc. as actitivites rather than states : to be happy is to act in such a way, not to achieve a state, and to experience love, is to love, not to be loved.  And that is what a family offers - the opportunity to love by choice, not through duty or default, others, one's wife/husband, and children; to work for their benefit at the (at least partial) cost of one's own. And of course, it's nice the way evolution provides the innate drive to gain satisfaction from that as well, but one that doesn't habituate.

"In being loved, on the other hand, people delight for its own sake; whence it would seem to be better than being honoured, and friendship to be desirable in itself. But it seems to lie in loving rather than in being loved, as is indicated by the delight mothers take in loving; for some mothers hand over their children to be brought up, and so long as they know their fate they love them and do not seek to be loved in return (if they cannot have both), but seem to be satisfied if they see them prospering; and they themselves love their children even if these owing to their ignorance give them nothing of a mother's due. Now since friendship depends more on loving, and it is those who love their friends that are praised, loving seems to be the characteristic virtue of friends, so that it is only those in whom this is found in due measure that are lasting friends, and only their friendship that endures."
Aristotle Nichomachean Ethics, Book VIII