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How experiencing discrimination in VR can make you less biased
What would it be like to live in the body of someone else? With VR, now you can actually find out.
Jeremy Bailenson: Most psychologists agree the best way to have somebody increase empathy is to engage in something called perspective taking.
Imagining that you’re someone else trying to cognitively and emotionally understand some event from their perspective. It’s hard to do that. Often we don’t have the facts, meaning I don’t know what’s going on through your mind. I don’t have an experience of what it’s like to be you.
And it’s also very effortful. It’s hard to actually imagine what it’s like to be someone else. And, in fact, when it comes to empathy we’re often thinking about unpleasant things, for example, what it’s like to be homeless, and the brain doesn’t want to go there.
So VR is a really neat tool because it takes that cognitive effort out. It increases accuracy so you’re not operating on stereotypes you may have in your mind, where you can actually experience the life of someone else as that person lives.
Since 2003 I’ve been running experiments that take a person, puts her in virtual reality and gives her an experience that you couldn’t have in the real world. This could be being in a different place or it could actually be becoming a different person.
So the first study we ran was about ageism and we took college-age students, and they walked up to a virtual mirror. And the reason we have a virtual mirror is to show the person they become different via a process called body transfer.
This is a neuroscientific process where if you move your physical body and you have an avatar that moves what’s called synchronously, that means at the same time that you move your arm, you see its arm move and you see that in a mirror as well as in the first person.
Over time the part of the brain that contains the schema for the self expands and includes this external representation as part of the body. So by using a virtual mirror and showing somebody moving with the mirror, you can literally feel like you’ve become someone else. You can be a different gender, a different age. You can become disabled. You can have a different skin color. And our first study took college-age students. We had them become older, about 60 to 70 years old.
We then networked a second person into virtual reality and there was a conversation between the two. Over time the conversation turned to stereotypical concepts about being older. So perhaps you didn’t have a good memory, and these stereotypes were activated in the conversation. So while wearing the body of someone else who’s an older person I felt discrimination firsthand as a subject.
And what we showed in that first study published in 2005 was that subjects who had gone through this treatment became less ageist when they came out.
For example, if you asked them to list words about the elderly they were less likely to list words that were stereotypical. Since that first study, we’ve run dozens of studies.
We’ve looked at empathy in terms of becoming a different race, becoming a different gender, even becoming a different species. If you become a cow, how does that make you think about animals? And what our research has shown is VR is not a magic tool.
It doesn’t work every single time but in general, across all of our studies, VR tends to outperform control conditions.
For example, imagining you’re someone else via role playing or reading about case studies. This experience of walking a mile in someone’s shoes tends to be more effective at causing empathy and behavior change towards others.
At the 2018 Tribeca film festival, we’re going to premiere a piece called Thousand Cut Journey. I’m working with Courtney Cogburn. She’s a professor at Columbia and she studies implicit bias and black/white racism. The piece is designed to show how people of color do not experience racism once or twice in their lives, it’s a process they go through pretty much every day.
And so this piece is, you start out as an elementary school child and you’re in a classroom. You then become a teenager and you’re interacting with police officers. You then become an adult who’s going on a job interview, and what you experience while wearing the body of a black male is implicit bias that happens repeatedly and over time.
And so that’s a piece that’s going to premiere in April and what we’re currently doing is running experiments to test, to see if it changes attitudes and what aspects of the experience are most effective at changing those attitudes.
What would it be like to live in the body of someone else? Since the dawn of mankind, people have imagined what it would be like to inhabit another body, just for a day or even for a few minutes. Thanks to the magic of VR, we can now do that. Jeremy Bailenson, the creator of the Virtual Human Interaction Lab, has designed a VR experience called 1000 Cut Journey that may change the way people see race: by experiencing it firsthand. Jeremy explains to us, "You start out as an elementary school child and you’re in a classroom. You then become a teenager and you’re interacting with police officers. You then become an adult who’s going on a job interview, and what you experience while wearing the body of a black male is implicit bias that happens repeatedly and over time." Jeremy is brought to you today by Amway. Amway believes that diversity and inclusion are essential to the growth and prosperity of today’s companies. When woven into every aspect of the talent life cycle, companies committed to diversity and inclusion are the best equipped to innovate, and improve brand image and drive performance.
Innovation in manufacturing has crawled since the 1950s. That's about to speed up.
Richard Feynman once asked a silly question. Two MIT students just answered it.
Here's a fun experiment to try. Go to your pantry and see if you have a box of spaghetti. If you do, take out a noodle. Grab both ends of it and bend it until it breaks in half. How many pieces did it break into? If you got two large pieces and at least one small piece you're not alone.
But science loves a good challenge<p>The mystery remained unsolved until 2005, when French scientists <a href="http://www.lmm.jussieu.fr/~audoly/" target="_blank">Basile Audoly</a> and <a href="http://www.lmm.jussieu.fr/~neukirch/" target="_blank">Sebastien Neukirch </a>won an <a href="https://www.improbable.com/ig/" target="_blank">Ig Nobel Prize</a>, an award given to scientists for real work which is of a less serious nature than the discoveries that win Nobel prizes, for finally determining why this happens. <a href="http://www.lmm.jussieu.fr/spaghetti/audoly_neukirch_fragmentation.pdf" target="_blank">Their paper describing the effect is wonderfully funny to read</a>, as it takes such a banal issue so seriously. </p><p>They demonstrated that when a rod is bent past a certain point, such as when spaghetti is snapped in half by bending it at the ends, a "snapback effect" is created. This causes energy to reverberate from the initial break to other parts of the rod, often leading to a second break elsewhere.</p><p>While this settled the issue of <em>why </em>spaghetti noodles break into three or more pieces, it didn't establish if they always had to break this way. The question of if the snapback could be regulated remained unsettled.</p>
Physicists, being themselves, immediately wanted to try and break pasta into two pieces using this info<p><a href="https://roheiss.wordpress.com/fun/" target="_blank">Ronald Heisser</a> and <a href="https://math.mit.edu/directory/profile.php?pid=1787" target="_blank">Vishal Patil</a>, two graduate students currently at Cornell and MIT respectively, read about Feynman's night of noodle snapping in class and were inspired to try and find what could be done to make sure the pasta always broke in two.</p><p><a href="http://news.mit.edu/2018/mit-mathematicians-solve-age-old-spaghetti-mystery-0813" target="_blank">By placing the noodles in a special machine</a> built for the task and recording the bending with a high-powered camera, the young scientists were able to observe in extreme detail exactly what each change in their snapping method did to the pasta. After breaking more than 500 noodles, they found the solution.</p>
The apparatus the MIT researchers built specifically for the task of snapping hundreds of spaghetti sticks.
(Courtesy of the researchers)
What possible application could this have?<p>The snapback effect is not limited to uncooked pasta noodles and can be applied to rods of all sorts. The discovery of how to cleanly break them in two could be applied to future engineering projects.</p><p>Likewise, knowing how things fragment and fail is always handy to know when you're trying to build things. Carbon Nanotubes, <a href="https://bigthink.com/ideafeed/carbon-nanotube-space-elevator" target="_self">super strong cylinders often hailed as the building material of the future</a>, are also rods which can be better understood thanks to this odd experiment.</p><p>Sometimes big discoveries can be inspired by silly questions. If it hadn't been for Richard Feynman bending noodles seventy years ago, we wouldn't know what we know now about how energy is dispersed through rods and how to control their fracturing. While not all silly questions will lead to such a significant discovery, they can all help us learn.</p>
Join Pulitzer Prize-winning reporter and best-selling author Charles Duhigg as he interviews Victoria Montgomery Brown, co-founder and CEO of Big Think.
Women today are founding more businesses than ever. In 2018, they made up 40% of new entrepreneurs, yet in that same year, they received just 2.2% of all venture capital investment. The playing field is off-balance. So what can women do?
In a recent study, researchers examined how Christian nationalism is affecting the U.S. response to the COVID-19 pandemic.
- A new study used survey data to examine the interplay between Christian nationalism and incautious behaviors during the COVID-19 pandemic.
- The researchers defined Christian nationalism as "an ideology that idealizes and advocates a fusion of American civic life with a particular type of Christian identity and culture."
- The results showed that Christian nationalism was the leading predictor that Americans engaged in incautious behavior.
A pastor at the chapel of the St. Josef Hospital on April 1, 2020 in Bochum, German
Sascha Schuermann/Getty Images<p>Christian nationalists, in general, believe the U.S. and God's will are tied together, and they want the government to embody conservative Christian values and symbols. As such, they also believe the nation's fate depends on how closely it adheres to Christianity.</p><p style="margin-left: 20px;">"Unsurprisingly then, in the midst of the COVID‐19 pandemic, conservative pastors prophesied God's protection over the nation, citing America's righteous support for President Trump and the prolife agenda," the researchers write.</p><p style="margin-left: 20px;">"Correspondingly, the link between Christian nationalism and God's influence on how COVID‐19 impacts America can be seen in proclamations about God's divine judgment for its immorality―with the logic being that God is using the pandemic to draw wayward America <em>back </em>to himself, which assumes the two belong together."</p><p>The logical conclusion to this kind of thinking: America can save itself not through cautionary measures, like mask-wearing, but through devotion to God. What's more, it stands to reason that Christian nationalists are less likely to trust the media and scientists, given that these sources are generally not concerned with promoting a conservative, religious view of the world.</p><p>(The researchers note that they're unaware of any research directly linking Christian nationalism to distrust of media sources, but that they're almost certain the two are connected.)</p>
Predicted values of Americans' frequency of incautious behaviors during the COVID‐19 pandemic across values of Christian nationalism
Perry et al.<p>In the new study, the researchers examined three waves of results from the Public and Discourse Ethics Survey. One wave of the survey was issued in May, and it asked respondents to rate how often they engaged in both incautious and precautionary behaviors.</p><p>Incautious behaviors included things like "ate inside a restaurant" and "went shopping for nonessential items," while precautionary behaviors included "washed my hands more often than typical" and "wore a mask in public."</p><p>To measure Christian nationalism, the researchers asked respondents to rate how strongly they agree with statements like "the federal government should advocate Christian values" and "the success of the United States is part of God's plan."</p><p>The results suggest that, compared to other groups, Christian nationalists are far less likely to wear masks, socially distance and take other precautionary measures amid the COVID-19 pandemic.</p><p style="margin-left: 20px;">"Christian nationalism was the leading predictor that Americans engaged in incautious behavior during the pandemic, and the second leading predictor that Americans avoided taking precautionary measures."</p><p>But that's not to say that religious beliefs are causing Americans to reject mask-wearing or social distancing. In fact, when the study accounted for Christian nationalist beliefs, the results showed that Americans with high levels of religiosity were likely to take precautionary measures for COVID-19.</p>
Limitations<p>Still, the researchers note that they're theorizing about the connections between Christian nationalism and COVID-19 behaviors, not documenting them directly. What's more, they suggest that certain experiences — such as having a family member that contracts COVID-19 — might change a Christian nationalist's behaviors during the pandemic.</p><p style="margin-left: 20px;">"Limitations notwithstanding, the implications of this study are important for understanding Americans' curious inability to quickly implement informed and reasonable strategies to overcome the threat of COVID‐19, an inability that has likely cost thousands of lives," they write.</p>
Parental anxieties stem from the complex relationship between technology, child development, and the internet's trove of unseemly content.