Simple Breakdown / How the Brain Processes Information

https://www.labs.hpe.com/next-next/brain

In 2008, the U.S. Defense Advanced Research Projects Agency issued a challenge to researchers: Create a sophisticated, shoebox-size system that incorporates billions of transistors, weighs about three pounds, and requires a fraction of the energy needed by current computers. Basically, a brain in a box.

Although neuroscience has made important strides in recent years, the inner workings of the brain are still largely a mystery. “So little is really understood about the hardware of the brain—the neurons and their interconnections, and the algorithms that run on top of them—that today, anyone who claims to have built ‘a brain-like computer’ is laughable,” says Stan Williams, a research fellow at Hewlett Packard Labs.

Programs mirror human logic, but they don’t mirror intuitive thought.”

Rich Friedrich, Hewlett Packard Labs

A caveat from HP Labs (super website) regarding the analogy that the human brain like a computer processor. 

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We have to start somewhere!

eLearning Design and Development

By Christopher Pappas,  November 11, 2016

The brain is often likened to a processor. A complex computing machine that takes raw data and turns it into thoughts, memories, and cognitions. However, it has its limits, and Instructional Designers must know the boundaries before they can create meaningful eLearning courses. In this article, I’ll explore how the brain works, from its basic biological and memory functions to its ability to process information. I’ll also share 3 tips to help you create an eLearning course design that facilitates knowledge absorption and assimilation.

Information Processing Basics: A Guide For Instructional Designers

The brain is a wondrous thing. It transforms letters, numbers, and images into meaningful data that governs every aspect of our lives. Neural pathways spark and new ideas meet with the old to form complex schematic structures. But one of the most miraculous tasks it tackles is learning. As eLearning professionals, we must understand how information processing takes place in order to create effective eLearning experiences.

Brain Biology / The brain consists of many different structures, and the cortex encases all of them. The cortex is the outermost shell of the brain that takes care of complex thinking abilities. For example, memory, language, spatial awareness, and even personality traits. The inner regions of the brain control the most primitive aspects of human nature, such as our base impulses, fears, emotions, and our subconscious. The brain also houses a “subcortex,” which connects directly to the cortex. As such, it’s able to transmit and process information. (A cliché description of “primitive, subconscious”)

The Human Memory

Now that we’ve briefly explored the physical makeup of the brain, let’s delve into one of its most vital functions: memory. After all, memory is crucial for eLearning. If online learners aren’t able to remember the information, then all is for naught. We usually don’t give memory much attention, as it’s an automatic process. Every event, no matter how small, passes through the gates of our memory without us even noticing. However, most of the occurrences are just passing through and never take up permanent residence. There are three types of memory that Instructional Designers should be aware of:

1. Sensory Memory 

When our senses are triggered by a stimulus, our brains briefly store the information. For example, we smell freshly baked bread and can only remember its scent for a few seconds before it vanishes. Even though the bread is no longer in front of us, our mind’s still hold onto its impression for a short period. The brain then has the option to process it through the memory banks or forget about it. In eLearning, sensory memory is triggered by a visually compelling image, background music, or any other element that utilizes the senses.

2. Short-Term Memory

A process that falls under the purview of working memory, which temporarily stores information when it is triggered by stimuli. Short-term memory can only hold a maximum of 7 items at one time. It also has a time limit, which is usually between 10 seconds to a minute.

3. Long-Term Memory

After passing through the short-term memory, relevant information is moved to long-term storage. At this stage, the brain is less likely to forget important details. However, even the long-term memory can diminish over time if we don’t refresh our knowledge.

Information Processing Stages

There are a number of Information Processing theories and models. However, many suggest that the learning process involves three key stages:

Stage 1: Input / The brain is exposed to a stimuli, at which point it analyzes and evaluates the information. For example, the online learner reads a passage and determines whether it’s worth remembering.

Stage 2: Storage / Our brains store the information for later use. It also adds it to our mental schema and encodes it. If the information is not reinforced, the brain may simply forget it over time.

Stage 3: Output / The brain decides what it’s going to do with the information and how it will react to the stimulus. For example, after reading the passage, the individual uses the information they learned to overcome a challenge.

Simple! The question is, How do specific human brains handle these processing tasks? Psychologists would have us believe that there is only ONE way this ought to be accomplished; their way. Bull Shit.

 

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Philosophy of Childhood / Stanford

I’m presenting this as a review of where many of our ideas about children, childhood, and “who has rights and who doesn’t” originate – in human thought and ideas (brains), that is, in consequence of poor reasoning, prejudice, personal bias, and thoughtful consideration; by means of accurate and faulty observation, careless assumptions and even (rarely) by clever insight, and not in universal law, in a pre-existing  supernatural realm or in a realm of magical authority.

What we see again, is the lack of coherence between modern Western social-psychological-cultural theory and biological reality. 

https://plato.stanford.edu/entries/childhood/

From: Stanford Encyclopedia of Philosophy

The Philosophy of Childhood

The philosophy of childhood has recently come to be recognized as an area of inquiry analogous to the philosophy of science, the philosophy of history, the philosophy of religion, and the many other “philosophy of” subjects that are already considered legitimate areas of philosophical study. In addition, philosophical study of related topics (such as parental rights, duties and responsibilities) has flourished in recent years. The philosophy of childhood takes up philosophically interesting questions about childhood, changing conceptions over time about childhood and attitudes toward children; theories of cognitive and moral development; children’s interests and children’s rights, the goods of childhood; children and autonomy; the moral status of children and the place of children in society. As an academic subject, the philosophy of childhood has sometimes been included within the philosophy of education (e.g., Siegel, 2009). Recently, however, philosophers have begun to offer college and university courses specifically in the philosophy of childhood. And philosophical literature on childhood, parenting and families is increasing in both quantity and quality.

 1. What is a Child?

Almost single-handedly, Philippe Ariès, in his influential book, Centuries of Childhood (Ariès, 1962), made the reading public aware that conceptions of childhood have varied across the centuries. The very notion of a child, we now realize, is both historically and culturally conditioned. But exactly how the conception of childhood has changed historically and how conceptions differ across cultures is a matter of scholarly controversy and philosophical interest (see Kennedy, 2006). Thus Ariès argued, partly on the evidence of depictions of infants in medieval art, that the medievals thought of children as simply “little adults.” Shulamith Shahar (1990), by contrast, finds evidence that some medieval thinkers understood childhood to be divided into fairly well-defined stages. And, whereas Piaget claims that his subjects, Swiss children in the first half of the 20th Century, were animistic in their thinking (Piaget, 1929), Margaret Mead (1967) presents evidence that Pacific island children were not.

One reason for being skeptical about any claim of radical discontinuity—at least in Western conceptions of childhood—arises from the fact that, even today, the dominant view of children embodies what we might call a broadly “Aristotelian conception” of childhood. According to Aristotle, there are four sorts of causality, one of which is Final causality and another is Formal Causality. Aristotle thinks of the Final Cause of a living organism as the function that organism normally performs when it reaches maturity. He thinks of the Formal Cause of the organism as the form or structure it normally has in maturity, where that form or structure is thought to enable the organism to perform its functions well. According to this conception, a human child is an immature specimen of the organism type, human, which, by nature, has the potentiality to develop into a mature specimen with the structure, form, and function of a normal or standard adult. 

Many adults today have this broadly Aristotelian conception of childhood without having actually read any of Aristotle. It informs their understanding of their own relationship toward the children around them. Thus they consider the fundamental responsibility they bear toward their children to be the obligation to provide the kind of supportive environment those children need to develop into normal adults, with the biological and psychological structures in place needed to perform the functions we assume that normal, standard adults can perform.

Two modifications of this Aristotelian conception have been particularly influential in the last century and a half. One is the 19th century idea that ontogeny recapitulates phylogeny (Gould, 1977), that is, that the development of an individual recapitulates the history and evolutionary development of the race, or species (Spock, 1968, 229). This idea is prominent in Freud (1950) and in the early writings of Jean Piaget (see, e.g. Piaget, 1933). Piaget, however, sought in his later writings to explain the phenomenon of recapitulation by appeal to general principles of structural change in cognitive development (see, e.g., Piaget, 1968, 27).

The other modification is the idea that development takes places in age-related stages of clearly identifiable structural change. This idea can be traced back to ancient thinkers, for example the Stoics (Turner and Matthews, 1998, 49). Stage theory is to be found in various medieval writers (Shahar, 1990, 21–31) and, in the modern period, most prominently in Jean-Jacques Rousseau’s highly influential work, Emile (1979). But it is Piaget who first developed a highly sophisticated version of stage theory and made it the dominant paradigm for conceiving childhood in the latter part of the 20th Century (see, e.g., Piaget, 1971).

Matthews (2008, 2009), argues that a Piagetian-type stage theory of development tends to support a “deficit conception” of childhood, according to which the nature of the child is understood primarily as a configuration of deficits—missing capacities that normal adults have but children lack. This conception, he argues, ignores or undervalues the fact that children are, for example, better able to learn a second language, or paint an aesthetically worthwhile picture, or conceive a philosophically interesting question, than those same children will likely be able to do as adults. Moreover, it restricts the range and value of relationships adults think they can have with their children.

Broadly Aristotelian conceptions of childhood can have two further problematic features. They may deflect attention away from thinking about children with disabilities in favour of theorizing solely about normally developing children (see Carlson 2010), and they may distract philosophers from attending to the goods of childhood when they think about the responsibilities adults have towards the children in their care, encouraging focus only on care required to ensure that children develop adult capacities.

How childhood is conceived is crucial for almost all the philosophically interesting questions about children. It is also crucial for questions about what should be the legal status of children in society, as well as for the study of children in psychology, anthropology, sociology, and many other fields.

2. Theories of Cognitive Development

Any well-worked out epistemology will provide at least the materials for a theory of cognitive development in childhood. Thus according to René Descartes a clear and distinct knowledge of the world can be constructed from resources innate to the human mind (Descartes, PW, 131). John Locke, by contrast, maintains that the human mind begins as a “white paper, void of all characters, without any ideas” (Locke, EHC, 121). On this view all the “materials of reason and knowledge” come from experience. Locke’s denial of the doctrine of innate ideas was, no doubt, directed specifically at Descartes and the Cartesians. But it also implies a rejection of the Platonic doctrine that learning is a recollection of previously known Forms. Few theorists of cognitive development today find either the extreme empiricism of Locke or the strong innatism of Plato or Descartes completely acceptable.

Behaviorism has offered recent theorists of cognitive development a way to be strongly empiricist without appealing to Locke’s inner theater of the mind. The behaviorist program was, however, dealt a major setback when Noam Chomsky, in his review (1959) of Skinner’s Verbal Behavior (1957), argued successfully that no purely behaviorist account of language-learning is possible. Chomsky’s alternative, a theory of Universal Grammar, which owes some of its inspiration to Plato and Descartes, has made the idea of innate language structures, and perhaps other cognitive structures as well, seem a viable alternative to a more purely empiricist conception of cognitive development.

It is, however, the work of Jean Piaget that has been most influential on the way psychologists, educators, and even philosophers have come to think about the cognitive development of children. Piaget’s early work, The Child’s Conception of the World (1929), makes especially clear how philosophically challenging the work of a developmental psychologist can be. Although his project is always to lay out identifiable stages in which children come to understand what, say, causality or thinking or whatever is, the intelligibility of his account presupposes that there are satisfactory responses to the philosophical quandaries that topics like causality, thinking, and life raise.

Take the concept of life. According to Piaget this concept is acquired in four stages (Piaget, 1929, Chapter 6)

  • First Stage: Life is assimilated to activity in general

  • Second Stage: Life is assimilated to movement

  • Third Stage: Life is assimilated to spontaneous movement

  • Fourth Stage: Life is restricted to animals and plants

These distinctions are suggestive, but they invite much more discussion than Piaget elicits from his child subjects. What is required for movement to be spontaneous? Is a bear alive during hibernation? We may suppose the Venus flytrap moves spontaneously. But does it really? What about other plants? And then there is the question of what Piaget can mean by calling the thinking of young children “animistic,” if, at their stage of cognitive development, their idea of life is simply “assimilated to activity in general.”

Donaldson (1978) offers a psychological critique of Piaget on cognitive development. A philosophical critique of Piaget’s work on cognitive development is to be found in Chapters 3 and 4 of Matthews (1994). Interesting post-Piagetian work in cognitive development includes Cary (1985), Wellman (1990), Flavel (1995), Subbotsky (1996), and Gelman (2003).

Recent psychological research on concept formation has suggested that children do not generally form concepts by learning necessary and sufficient conditions for their application, but rather by coming to use prototypical examples as reference guides. Thus a robin (rather, of course, than a penguin) might be the child’s prototype for ‘bird’. The child, like the adult, might then be credited with having the concept, bird, without the child’s ever being able to specify, successfully, necessary and sufficient conditions for something to count as a bird. This finding seems to have implications for the proper role and importance of conceptual analysis in philosophy. It is also a case in which we should let what we come to know about cognitive development in children help shape our epistemology, rather than counting on our antecedently formulated epistemology to shape our conception of cognitive development in children (see Rosch and Lloyd, 1978, and Gelman, 2003).

Some developmental psychologists have recently moved away from the idea that children are to be understood primarily as human beings who lack the capacities adults of their species normally have. This change is striking in, for example, the work of Alison Gopnik, who writes: “Children aren’t just defective adults, primitive grownups gradually attaining our perfection and complexity. Instead, children and adults are different forms of homo sapiens. They have very different, though equally complex and powerful, minds, brains, and forms of consciousness, designed to serve different evolutionary functions” (Gopnik, 2009, 9). Part of this new respect for the capacities of children rests on neuroscience and an increased appreciation for the complexity of the brains of infants and young children. Thus Gopnik writes: “Babies’ brains are actually more highly connected than adult brains; more neural pathways are available to babies than adults.” (11)

3. Theories of Moral Development

Many philosophers in the history of ethics have devoted serious attention to the issue of moral development. Thus Plato, for example, offers a model curriculum in his dialogue, Republic, aimed at developing virtue in rulers. Aristotle’s account of the logical structure of the virtues in his Nicomachean Ethics provides a scaffolding for understanding how moral development takes place. And the Stoics (Turner and Matthews, 1998, 45–64) devoted special attention to dynamics of moral development.

Among modern philosophers, it is again Rousseau (1979) who devotes the most attention to issues of development. He offers a sequence of five age-related stages through which a person must pass to reach moral maturity: (i) infancy (birth to age 2); (ii) the age of sensation (3 to 12); (iii) the age of ideas (13 to puberty); (iv) the age of sentiment (puberty to age 20); and (v) the age of marriage and social responsibility (age 21 on). Although he allows that an adult may effectively modify the behavior of children by explaining that bad actions are those that will bring punishment (90), he insists that genuinely moral reasoning will not be appreciated until the age of ideas, at 13 and older. In keeping with his stage theory of moral development he explicitly rejects Locke’s maxim, ‘Reason with children,’ (Locke, 1971) on the ground that attempting to reason with a child younger than thirteen years of age is developmentally inappropriate.

However, the cognitive theory of moral development formulated by Piaget in The Moral Judgment of the Child (1965) and the somewhat later theory of Lawrence Kohlberg (1981, 1984) are the ones that have had most influence on psychologists, educators, and even philosophers. Thus, for example, what John Rawls has to say about children in his classic work, A Theory of Justice (1971) rests heavily on the work of Piaget and Kohlberg.

Kohlberg presents a theory according to which morality develops in approximately six stages, though according to his research, few adults actually reach the fifth or sixth stages. In this respect Kohlberg’s theory departs from classic stage theory, as in Piaget, since the sequence of stages does not culminate in the capacity shared by normal adults. However, Kohlberg maintained that no one skips a stage or regresses to an earlier stage. Although Kohlberg sometimes considered the possibility of a seventh or eighth stage, these are his basic six:

  • Level A. Premoral

    • Stage 1—Punishment and obedience orientation

    • Stage 2—Naive instrumental hedonism

  • Level B. Morality of conventional role conformity

    • Stage 3—Good-boy morality of maintaining good relations, approval by others

    • Stage 4—Authority-maintaining morality

  • Level C. Morality of accepted moral principles

    • Stage 5—Morality of contract, of individual rights and democratically accepted law

    • Stage 6—Morality of individual principles of conscience

Kohlberg developed a test, which has been widely used, to determine the stage of any individual at any given time. The test requires responses to ethical dilemmas and is to be scored by consulting an elaborate manual.

One of the most influential critiques of the Kohlberg theory is to be found in Carol Gilligan’s In a Different Voice (1982). Gilligan argues that Kohlberg’s rule-oriented conception of morality has an orientation toward justice, which she associates with stereotypically male thinking, whereas women and girls are perhaps more likely to approach moral dilemmas with a “care” orientation. One important issue in moral theory that the Kohlberg-Gilligan debate raises is that of the role and importance of moral feelings in the moral life (see the entry on feminist ethics).

Another line of approach to moral development is to be found in the work of Martin Hoffman (1982). Hoffman describes the development of empathetic feelings and responses in four stages. Hoffman’s approach allows one to appreciate the possibility of genuine moral feelings, and so of genuine moral agency, in a very small child. By contrast, Kohlberg’s moral-dilemma tests will assign pre-schoolers and even early elementary-school children to a pre-moral level.

A philosophically astute and balanced assessment of the Kohlberg-Gilligan debate, with appropriate attention to the work of Martin Hoffman, can be found in Pritchard (1991). See also Friedman (1987), Likona (1976), Kagan and Lamb (1987), and Pritchard (1996).

4. Children’s Rights

For a full discussion of children’s interests and children’s rights see the entry on the rights of children.

5. Childhood Agency and Autonomy

Clearly children are capable of goal-directed behavior while still relatively young, and are agents in this minimal sense. Respect for children’s agency is provided in legal and medical contexts, in that children who are capable of expressing their preferences are frequently consulted, even if their views are not regarded as decisive for determining outcomes.

The exercise of childhood agency will obviously be constrained by social and political factors, including various dependency relations, some of them imposed by family structures. Whether there are special ethical rules and considerations that pertain to the family in particular, and, if so, what these rules or considerations are, is the subject of an emerging field we can call ‘family ethics’ (Baylis and Mcleod 2014, Blustein, 1982, Brighouse and Swift 2014, Houlgate, 1980, 1999).

The idea that, in child-custody cases, the preferences of a child should be given consideration, and not just the “best interest” of the child, is beginning to gain acceptance in the U.S., Canada and Europe. “Gregory K,” who at age 12 was able to speak rationally and persuasively to support his petition for new adoptive parents, made a good case for recognizing childhood agency in a family court. (See “Gregory Kingsley” in the Other Internet Resources.) Less dramatically, in divorce proceedings, older children are routinely consulted for their views about proposed arrangements for their custody.

Perhaps the most wrenching cases in which adults have come to let children play a significant role in deciding their own future are those that involve treatment decisions for children with terminal illnesses. (Kopelman and Moskop, 1989) The pioneering work of Myra Bluebond-Langner shows how young children can come to terms with their own imminent death and even conspire, mercifully, to help their parents and caregivers avoid having to discuss this awful truth with them (Bluebond-Langner, 1980).

While family law and medical ethics are domains in which children capable of expressing preferences are increasingly encouraged to do so, there remains considerable controversy within philosophy as to the kind of authority that should be given to children’s preferences. There is widespread agreement that most children’s capacity to eventually become autonomous is morally important and that adults who interact with them have significant responsibility to ensure that this capacity is nurtured (Feinberg 1980). At the same time it is typical for philosophers to be skeptical about the capacity for children under the age of ten to have any capacity for autonomy, either because they are judged not to care stably about anything (Oshana 2005, Schapiro 1999), lack information, experience and cognitive maturity (Levinson 1999, Ross 1998), or are too poor at critical reflection (Levinson 1999).

Mullin (2007, 2014) argues that consideration of children’s capacity for autonomy should operate with a relatively minimal understanding of autonomy as self-governance in the service of what the person cares about (with the objects of care conceived broadly to include principles, relationships, activities and things). Children’s attachment to those they love (including their parents) can therefore be a source of autonomy. When a person, adult or child, acts autonomously, he or she finds the activity meaningful and embraces the goal of the action. This contrasts both with a lack of motivation and with feeling pressured by others to achieve outcomes desired by them. Autonomy in this sense requires capacities for impulse control, caring stably about some things, connecting one’s goals to one’s actions, and confidence that one can achieve at least some of one’s goals by directing one’s actions. It does not require extensive ability to engage in critical self-reflection, or substantive independence. The ability to act autonomously in a particular domain will depend, however, on whether one’s relationships with others are autonomy supporting. This is in keeping with feminist work on relational autonomy. See the entry on Feminist Perspectives on Autonomy.

Children’s autonomy is supported when adults give them relevant information, reasons for their requests, demonstrate interest in children’s feelings and perspectives, and offer children structured choices that reflect those thoughts and feelings. Support for children’s autonomy in particular domains of action is perfectly consistent with adults behaving paternalistically toward them at other times and in other domains, when children are ill-informed, extremely impulsive, do not appreciate the long-term consequences of their actions, cannot recognize what is in their interest, cannot direct their actions to accord with their interests, or are at risk of significant harm (Mullin 2014).

6. The Goods of Childhood

“Refrigerator art,” that is, the paintings and drawings of young children that parents display on the family’s refrigerator, is emblematic of adult ambivalence toward the productions of childhood. Typically, parents are pleased with, and proud of, the art their children produce. But equally typically, parents do not consider the artwork of their children to be good without qualification. Yet, as Jonathan Fineberg has pointed out (Fineberg, 1997, 2006), several of the most celebrated artists of the 20th century collected child art and were inspired by it. It may be that children are more likely as children to produce art, the aesthetic value of which a famous artist or an art historian can appreciate, than they will be able to later as adults.

According to what we have called the “Aristotelian conception”, childhood is an essentially prospective state. On such a view, the value of what a child produces cannot be expected to be good in itself, but only good for helping the child to develop into a good adult. Perhaps some child art is a counterexample to this expectation. Of course, one could argue that adults who, as children, were encouraged to produce art, as well as make music and excel at games, are more likely to be flourishing adults than those who are not encouraged to give such “outlets” to their energy and creativity. But the example of child art should at least make one suspicious of Michael Slote’s claim that “just as dreams are discounted except as they affect (the waking portions of) our lives, what happens in childhood principally affects our view of total lives through the effects that childhood success or failure are supposed to have on mature individuals” (Slote, 1983, 14).

Recent philosophical work on the goods of childhood (Brennan 2014, Macleod 2010) stresses that childhood should not be evaluated solely insofar as it prepares the child to be a fully functioning adult. Instead, a good childhood is of intrinsic and not merely instrumental value. Different childhoods that equally prepare children to be capable adults may be better or worse, depending on how children fare qua children. Goods potentially specific to childhood (or, more likely, of greatest importance during childhood) include opportunities for joyful and unstructured play and social interactions, lack of significant responsibility, considerable free time, and innocence, particularly sexual innocence. Play, for instance, can be of considerable value not only as a means for children to acquire skills and capacities they will need as adults, but also for itself, during childhood.

7. Philosophical Thinking in Children

For a full discussion of this topic see the entry on Philosophy for Children.

8. Moral Status of Children

It is uncontroversial to judge that what Mary Anne Warren terms paradigmatic humans have moral status (Warren 1992). Paradigmatic humans are adults with relatively standard cognitive capacities for self-control, self-criticism, self-direction, and rational thought, and are capable of moral thought and action. However, the grounds for this status are controversial, and different grounds for moral status have direct implications for the moral status of children. Jan Narveson (1988), for instance, argues that children do not have moral status in their own right because only free rational beings, capable of entering into reciprocal relations with one another, have fundamental rights. While Narveson uses the language of rights in his discussion of moral status (people have direct moral duties only to rights holders on his account), moral status need not be discussed in the language of rights. Many other philosophers recognize children as having moral status because of their potential to become paradigmatic humans without committing to children having rights. For instance, Allen Wood writes: “it would show contempt for rational nature to be indifferent to its potentiality in children.” (Wood 1998, 198)

When children are judged to have moral status because of their potential to develop the capacities of paradigmatic adults (we might call these paradigmatic children), this leaves questions about the moral status of those children who are not expected to live to adulthood, and those children whose significant intellectual disabilities compromise their ability to acquire the capacities of paradigmatic adults. There are then three common approaches that grant moral status to non-paradigmatic children (and other non-paradigmatic humans). The first approach deems moral consideration to track species membership. On this approach all human children have moral status simply because they are human (Kittay 2005). This approach has been criticized as being inappropriately speciesist, especially by animal rights activists. The second approach gives moral status to children because of their capacity to fare well or badly, either on straightforwardly utilitarian grounds or because they have subjective experiences (Dombrowski 1997). It has been criticized by some for failing to distinguish between capacities all or almost all human children have that are not also possessed by other creatures who feel pleasure and pain. The third approach gives moral status to non-paradigmatic children because of the interests others with moral status take in them (Sapontzis 1987), or the relationships they have with them (Kittay 2005)

Sometimes the approaches may be combined. For instance Warren writes that young children and other non-paradigmatic humans have moral status for two sorts of reasons: “their rights are based not only on the value which they themselves place upon their lives and well-being, but also on the value which other human beings place on them.” (1992. 197) In addition to these three most common approaches, Mullin (2011) develops a fourth: some non-paradigmatic children (and adults) have moral status not simply because others value them but because they are themselves capable of being active participants in morally valuable relationships with others. These relationships express care for others beyond their serving as means for one’s own satisfaction. Approaches to moral status that emphasize children’s capacity to care for others in morally valuable relationships also raise interesting questions about children’s moral responsibilities within those relationships (see Mullin 2010).

For more on this topic see the entry on the grounds of moral status.

9. Other Issues

The topics discussed above hardly exhaust the philosophy of childhood. Thus we have said nothing about, for example, philosophical literature on personhood as it bears on questions about the morality of abortion, or bioethical discussions about when it is appropriate for parents to consent to children’s participation in medical research or refuse medical treatment of their children. There has been increasing attention in recent years to questions about the appropriate limits of parental authority over children, about the source and extent of parents and the state’s responsibilities for children, and about the moral permissibility of parents devoting substantial resources to advancing the life prospects of their children. These and many other topics concerning children may be familiar to philosophers as they get discussed in other contexts. Discussing them under the rubric, ‘philosophy of childhood,’ as well in the other contexts, may help us see connections between them and other philosophical issues concerning children.

OMG! / I discover American Girl Dolls Cult

I googled something like, “How do American girls transition to adulthood?” and these dolls popped up all over my screen: Wikipedia says that their original “function” was to “teach girls about American history” through character dolls… hmmmm. First impression? They are UGLY and cheaply made … and they start at $115.00. Look at that bad wig, junky clothing and weird rubbery skin… No wonder American women have poor taste in clothing!

The dolls are supposedly targeting girls age 8-11. Remember from previous post, biological adulthood begins at puberty (age 10-12) for American “girls”…

I’m in shock: Wrong Planet shock.  

What is an Adult Human? / Biology Law Psychology Culture

Photo from Duke Health – group of 10-13 year olds. Biologically, they are adults. Legally they are not. Culturally? Psychologically? Big Questions.

Biological adulthood Wikipedia

Historically and cross-culturally, adulthood has been determined primarily by the start of puberty (the appearance of secondary sex characteristics such as menstruation in women, ejaculation in men, and pubic hair in both sexes). In the past, a person usually moved from the status of child directly to the status of adult, often with this shift being marked by some type of coming-of-age test or ceremony.[1]

After the social construct of adolescence was created, adulthood split into two forms: biological adulthood and social adulthood. Thus, there are now two primary forms of adults: biological adults (people who have attained reproductive ability, are fertile, or who evidence secondary sex characteristics) and social adults (people who are recognized by their culture or law as being adults). Depending on the context, adult can indicate either definition.

Although few or no established dictionaries provide a definition for the two word term biological adult, the first definition of adult in multiple dictionaries includes “the stage of the life cycle of an animal after reproductive capacity has been attained”.[2][3] Thus, the base definition of the word adult is the period beginning at physical sexual maturity, which occurs sometime after the onset of puberty. Although this is the primary definition of the base word “adult”, the term is also frequently used to refer to social adults. The two-word term biological adult stresses or clarifies that the original definition, based on physical maturity, is being used.

In humans, puberty on average begins around 10–11 years of age for girls and 11–12 years of age for boys, though this will vary from person to person. For girls, puberty begins around 10 or 11 years of age and ends around age 16. Boys enter puberty later than girls – usually around 12 years of age and it lasts until around age 16 or 17 (Or in rare cases 18 and a half).[4][5]

There seems to be disagreement on the attainment of adulthood: is it at the start or completion of puberty?

More from Duke Health: https://www.dukehealth.org/blog/when-puberty-too-early

When Is Puberty Too Early?

October 01, 2013

Early Puberty in Girls

For girls, puberty is generally considered to be too early if it begins at age seven or eight. African-American and Hispanic girls tend to start puberty slightly earlier than Caucasian girls. The average age of pubertal onset in girls is 10-and-a-half years old, but it ranges from seven to 13 years old. The average age of menarche is 12-and-a-half to 13 years of age. The whole process of puberty should take three to four years.

Rapidly progressing puberty — start to finish in less than two years — can be a concern as well because it can be due to an endocrine disorder

Early Puberty in Boys

For boys, puberty is generally considered too early before the age of nine years. In boys, onset of puberty is from nine to 14 years, but on average starts at 11-and-a-half to 12 years old. The whole process of puberty should take three to four years. Rapidly progressing puberty can also be a concern in males

Preventing Early Puberty

While genetic factors play a role in the early onset of puberty, parents can help delay the environmental causes of early puberty. Preventive measures include:

  • Encourage your child to maintain a healthy weight.
  • Avoid exposure to exogenous hormones like estrogen, testosterone, DHEA, androstenedione that may be found in creams/gels, hair treatments, medications, and nutritional supplements. (And who knows where else these powerful hormones are being used and entering environmental systems)

 Psychological Adulthood? 

Here is where we encounter the perils of “socially constructed” opinion about human development: What a mess!

Psychological development

Written By: The Editors of Encyclopedia Britannica

Psychological development, the development of human beings’ cognitive, emotional, intellectual, and social capabilities and functioning over the course of the life span, from infancy through old age. It is the subject matter of the discipline known as developmental psychology. Child psychology was the traditional focus of research, but since the mid-20th century much has been learned about infancy and adulthood as well. A brief treatment of psychological development follows. For full treatment, see human behaviour.

Infancy is the period between birth and the acquisition of language one to two years later.

Childhood is the second major phase in human development, childhood, extends from one or two years of age until the onset of adolescence at age 12 or 13.

Adolescence Physically, adolescence begins with the onset of puberty at 12 or 13 and culminates at age 19 or 20 in adulthood.

Hmmm…. a discrepancy of 7-8 YEARS between biological and psychological demarcation for the beginning of adulthood, that is, IF adulthood is the onset of puberty. IF it’s the completion of puberty – the discrepancy is more like 4-5 years.

But! We now have a serious problem: the socially constructed stage called adolescence, interferes with, and contradicts, the biological transition from pre-reproductive childhood, to reproductive adult with no clear transition at all. The result is chaos in education, legal jurisdiction, sex-reproduction-parenting, health, nutrition and behavioral expectations!

Adulthood is a period of optimum mental functioning when the individual’s intellectual, emotional, and social capabilities are at their peak to meet the demands of career, marriage, and children. Some psychologists delineate various periods and transitions in early to middle adulthood that involve crises or reassessments of one’s life and result in decisions regarding new commitments or goals. During the middle 30s people develop a sense of time limitation, and previous behaviour patterns or beliefs may be given up in favour of new ones.

Wow! Just how does a person between the ages of 10-20 years old negotiate this bizarre disconnect between a developmental paradigm “invented” by psychologists, and the physical reality of the human body?

One might expect individual cultures to “help” with this vital transition… 

Cultural Adulthood? 

How the American legal system defines adult status is a crucial cultural factor.  

Adult: A person who by virtue of attaining a certain age, generally eighteen, is regarded in the eyes of the law as being able to manage his or her own affairs.

Wow! Highly optimistic and unrealistic in American culture, which overwhelmingly advocates for the indefinite postponement of adulthood… 

Note that American education does little to nothing to prepare children, adolescents, and now “emerging adults” (a new category of underdeveloped Homo sapiens that is MEASURED BY the subjective “feeling” of being adult) for these sudden legal and financial facts of life.  This dithering over adult status is the “privilege” of the wealth classes; poor and minority children too often become “instant adults” – in a jail cell.  

The age specified by law, called the legal age of majority, indicates that a person acquires full legal capacity to be bound by various documents, such as contracts and deeds, that he or she makes with others and to commit other legal acts such as voting in elections and entering marriage. The age at which a person becomes an adult varies from state to state and often varies within a state, depending upon the nature of the action taken by the person. Thus, a person wishing to obtain a license to operate a motor vehicle may be considered an adult at age sixteen, but may not reach adulthood until age eighteen for purposes of marriage, or age twenty-one for purposes of purchasing intoxicating liquors.

Anyone who has not reached the age of adulthood is legally considered an infant. (!! Really?) West’s Encyclopedia of American Law, edition 2. Copyright 2008 The Gale Group, Inc. All rights reserved.

 

 

 

Morning Thoughts / “$$$$ research” that proves “the obvious”

Headache: Reading research on brain development in childhood; what is “normal” and what is “not”.

(Hint: “normal” is the state of tolerating brain damage because it adapts one to high stress human social environments and unhealthy “deprived” physical environments. Those individuals who become “sickened” by conditions that harm living things are defective, like smoke alarms that actually respond to smoke!)

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I’m not “picking on” these specific people: this article is merely one of thousands that disclose a severe problem – billions of $$$ being spent to “research the obvious” and so little is spent on real preventive help for children and families. It’s SO FRUSTRATING for an Asperger: the neurotypical limitation of “letting things get screwed up” and only then “coming up with” some kind of “technical fix” that too often merely compounds suffering with new unintended consequences – Dig that hole deeper and deeper, is the prime directive for neurotypicals.  

Effects of Early Life Stress on Cognitive and Affective Function: An Integrated Review of Human Literature

The brilliant conclusion? Childhood abuse, neglect and trauma f**k with living things. Brilliant?

No, repetition of the OBVIOUS pattern:   

The goal of all this research? To somehow “fix” screwed up brains using high-tech engineering to “repair” what’s broken. Not brilliant! The neurotypical pattern is to perpetuate the social structures and toxic environments that damage human beings; let the damage occur, and then send out “recall notices” to come in and have your brain repaired (or further messed up).

The actual “thinking” behind NT behavior is dumb. The illusion that “technical breakthroughs solve problems” is so short-sighted and disproven by social history. Another obvious failure of NT insight into the incredible gap between narcissistic self-assessment and the lack of competency in practical, preventative action. 

Do we want people to be healthy and happy?  Or do we  want people to be f**k’d up? It’s a simple question. 

 

 

Evolutionary Hypotheses for Human Childhood / BARRY BOGIN

YEARBOOK OF PHYSICAL ANTHROPOLOGY [Vol. 40, 1997

Evolutionary Hypotheses for Human Childhood
BARRY BOGIN Department of Behavioral Sciences, University of Michigan-Dearborn, Dearborn, Michigan 48128

This is an intriguing and very readable paper that delineates clear differences in thought regarding the evolution of Homo sapiens. Bogin rejects non-reproduction-based explanations (welcome surprise!) for the “appearance” of extended infancy, childhood and juvenile stages of development. He rejects neoteny or heterochrony as sole mechanisms to account for unique aspects of human development; however, some of his claims are simply wrong regarding human uniqueness – and, within his hypothesis, there is nothing to rule out heterochrony and neoteny as critical mechanisms behind the addition or extension of the human infant-child-juvenile sequence of development.

My emphasis in this blog is on sexual selection for tameness / domestication due to the shift to agriculture from hunting, foraging, scavenging and gathering (nomadism). The inevitable sedentary-urban lifestyle that the new dependence on less nutritious food, and the increase in labor required for food production, necessitated adaptations that we see in a neotenic modern social type that dominates today. Many steps involving differential evolution of brain function, reproduction, behavior, culture and physiology have likely taken place to produce Homo sapiens sapiens (neurotypical humans).

I’d like to comment point by point, but this is a long essay…  

https://pdfs.semanticscholar.org/6389/0bc6c543fb013debe2f9f2177150f84bfeaa.pdf

Evolutionary Hypotheses for Human Childhood (1997)

BARRY BOGIN Department of Behavioral Sciences, University of Michigan-Dearborn, Dearborn, Michigan

ABSTRACT

The origins of human childhood have fascinated scholars from many disciplines. Some researchers argue that childhood, and many other human characteristics, evolved by heterochrony, an evolutionary process that alters the timing of growth stages from ancestors to their descendants. Other scholars argue against heterochrony, but so far have not offered a well-developed alternative hypothesis. This essay presents such an alternative.

Childhood is defined as a unique developmental stage of humans. Childhood is the period following infancy, when the youngster is weaned from nursing but still depends on older people for feeding and protection. The biological constraints of childhood, which include an immature dentition, a small digestive system, and a calorie-demanding brain that is both relatively large and growing rapidly, necessitate the care and feeding that older individuals must provide.

Evidence is presented that childhood evolved as a new stage hominid life history, first appearing, perhaps, during the time of Homo habilis. The value of childhood is often ascribed to learning many aspects of human culture. It is certainly true that childhood provides ‘‘extra’’ time for brain development and learning. However, the initial selective value of childhood may be more closely related to parental strategies to increase reproductive success. Childhood allows a woman to give birth to new offspring and provide care for existing dependent young. Understanding the nature of childhood helps to explain why humans have lengthy development and low fertility, but greater reproductive success than any other species. Yrbk Phys Anthropol 40:63–89, 1997. r 1997 Wiley-Liss, Inc.

Childhood fascinates scholars and practitioners from many disciplines. Virtually all human cultures recognize a time of life that may be called ‘‘childhood.’’ Many historical sources from Egyptian times to the 19th century, including Wordsworth in the poem above, mention that ‘‘childhood’’occupies the first 6 to 7 years of life (Boyd, 1980). Some explanations for the origins and functions of childhood have been proposed, but none of these is accepted universally. Perhaps the lack of agreement is due to the nature of human evolutionary biology.

Much, much more…..

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Orangutans hanging out, from James Tan.

There are a lot of conflicting claims about “childhood” and other aspects of comparative primate development…… The orangutan has the longest childhood dependence on the mother of any animal in the world, because there is so much for a young orangutan to learn in order to survive. The babies nurse until they are about six years of age….Orangutan females only give birth about once every 8 years – the longest time between births of any mammal on earth. (This results in only 4 to 5 babies in her lifetime.) This is why orangutan populations are very slow to recover from disturbance.

from http://primatefacts.tumblr.com

A Cheery Look at Childhood in Western Cultures / PSYCHOHISTORY

Lloyd deMause, pronounced de-Moss is an American social thinker known for his work in the field of psychohistory. Wikipedia

Born: September 19, 1931 (age 86), Detroit, MI Education: Columbia University

FOUNDATIONS OF
PSYCHOHISTORY
by LLOYD DEMAUSE

The history of childhood is a nightmare from which we have only recently begun to awaken. The further back in history one goes, the lower the level of child care, and the more likely children are to be killed, abandoned, beaten, terrorized, and sexually abused. It is our task here to see how much of this childhood history can be recaptured from the evidence that remains to us.

That this pattern has not previously been noticed by historians is because serious history has long been considered a record of public not private events. Historians have concentrated so much on the noisy sand-box of history, with its fantastic castles and magnificent battles, that they have generally ignored what is going on in the homes around the playground. And where historians usually look to the sandbox battles of yesterday for the causes of those of today, we instead ask how each generation of parents and children creates those issues which are later acted out in the arena of public life.

At first glance, this lack of interest in the lives of children seems odd. Historians have been traditionally committed to explaining continuity and change over time, and ever since Plato it has been known that child-hood is a key to this understanding. The importance of parent-child relations for social change was hardly discovered by Freud; St. Augustine’s cry, “Give me other mothers and I will give you another world,” has been echoed by major thinkers for fifteen centuries without affecting historical writing. Since Freud, of course, our view of childhood has acquired a new dimension, and in the past half century the study of childhood has become routine for the psychologist, the sociologist, and the anthropologist. It is only beginning for the historian. Such determined avoidance requires an explanation.

Full PDF: http://psychohistory.com/books/foundations-of-psychohistory/chapter-1-the-evolution-of-childhood/

 

Self-mythologizing / Homo sapiens NT strikes again

Every once in awhile, I like to check in with neurotypical “pop science” versions of WHO WE ARE – narcissism knows no limits. 

From SLATE.com

Science / The state of the universe. (Not too pompous!)
Jan. 29 2013

Why Are We the Last Apes Standing?

There’s a misconception among a lot of us Homo sapiens that we and our direct ancestors are the only humans ever to have walked the planet. It turns out that the emergence of our kind isn’t nearly that simple. The whole story of human evolution is messy, and the more we look into the matter, the messier it becomes.

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Before we go into this “messy” NT mythology – the author: His website is www.chipwalter.com

Welcome!

At last you have made your way to the website of Chip Walter. (Try to control your excitement.) If you’re a curious person – and your discovery of this site attests that you are – then you’ve arrived at the right place. Go ahead, browse…

Chip is a journalist, author, filmmaker and former CNN Bureau Chief. He has written four books, all of them, one way or another, explorations of human creativity, human nature and human curiosity. (That should be a warning: shameless BS to follow)

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Paleoanthropologists have discovered as many as 27 different human species (the experts tend to debate where to draw the line between groups). These hominids diverged after our lineage split from a common ancestor we shared with chimpanzees 7 million years ago, give or take a few hundred millennia.

Many of these species crossed paths, competed, and mated. Populations ebbed and flowed in tight little tribes, at first on the expanding savannahs of Africa, later throughout Europe, Asia, and all the way to Indonesia. Just 100,000 years ago, there were several human species sharing the planet, possibly more: Neanderthals in Europe and West Asia, the mysterious Denisovan people of Siberia, the recently discovered Red Deer Cave people living in southern China, Homo floresiensis (the Hobbits of Indonesia), and other yet unknown descendants of Homo erectus who left indications that they were around (the DNA of specialized body lice, to be specific). And, of course, there was our kind, Homo sapiens sapiens (the wise, wise ones), still living in Africa, not yet having departed the mother continent. At most, each species consisted of a few tens of thousands of people hanging on by their battered fingernails. Somehow, out of all of these struggles, our particular brand of human emerged as the sole survivor and then went on, rather rapidly, to materially rearrange the world.

If there once were so many other human species wandering the planet, why are we alone still standing? After all, couldn’t another version or two have survived and coexisted with us on a world as large as ours? Lions and tigers coexist; so do jaguars and cheetahs. Gorillas, orangutans, bonobos, and chimpanzees do as well (though barely). Two kinds of elephants and multiple versions of dolphins, sharks, bears, birds, and beetles—countless beetles—inhabit the planet. Yet only one kind of human? Why?

More than once, one variety may have done in another either by murdering its rivals outright or outcompeting them for limited resources. But the answer isn’t as simple or dramatic as a war of extermination with one species turning on the other in some prehistoric version of Planet of the Apes. The reason we are still here to ruminate on why we are still here is because, of all those other human species, only we evolved a long childhood.

Over the course of the past 1.5 million years, the forces of evolution inserted an extra six years between infancy and pre-adolescence—a childhood—into the life of our species. And that changed everything.

Why should adding a childhood help us escape extinction’s pitiless scythe? Looked at logically, it shouldn’t. All it would seem to do is lengthen the time between birth and mating, which would slow down the clamoring business of the species’ own continuance. But there was one game-changing side effect of a long childhood. Those six years of life between ages 1 and 7 are the time when we lay the groundwork for the people we grow up to become. Without childhood you and I would never have the opportunity to step away from the dictates of our genes and develop the talents, quirks, and foibles that make us all the devastatingly charming, adaptable, and distinctive individuals we are.

Childhood came into existence as the result of a peculiar evolutionary phenomenon known generally as neoteny. (More about this sweeping misinterpretation later) The term comes from two Greek words, neos meaning “new” (in the sense of “juvenile”) and teinein meaning to “extend,” and it means the retention of youthful traits. In the case of humans, it meant that our ancestors passed along to us a way to stretch youth farther into life.

More than a million years ago, our direct ancestors found themselves in a real evolutionary pickle. One the one hand, their brains were growing larger than those of their rain forest cousins, and on the other, they had taken to walking upright because they spent most of their time in Africa’s expanding savannas. Both features would seem to have substantially increased the likelihood of their survival, and they did, except for one problem: Standing upright favors the evolution of narrow hips and therefore narrows the birth canal. And that made bringing larger-headed infants to full term before birth increasingly difficult.

If we were born as physically mature as, say, an infant gorilla, our mothers would be forced to carry us for 20 months! But if they did carry us that long, our larger heads wouldn’t make it through the birth canal. We would be, literally, unbearable. The solution: Our forerunners, as their brains expanded, began to arrive in the world sooner, essentially as fetuses, far less developed than other newborn primates, and considerably more helpless.

Bolk enumerated 25 specific fetal or juvenile features that disappear entirely in apes as they grow to adulthood but persist in humans. Flatter faces and high foreheads, for example, and a lack of body hair. The shape of our ears, the absence of large brow ridges over our eyes, a skull that sits facing forward on our necks, a straight rather than thumblike big toe, and the large size of our heads compared with the rest of our bodies. You can find every one of these traits in fetal, infant, or toddling apes, and modern human adults.

In the nasty and brutish prehistoric world our ancestors inhabited, arriving prematurely could have been a very bad thing. But to see the advantages of being born helpless and fetal, all you have to do is watch a 2-year-old. Human children are the most voracious learners planet Earth has ever seen, and they are that way because their brains are still rapidly developing after birth. Neoteny, and the childhood it spawned, not only extended the time during which we grow up but ensured that we spent it developing not inside the safety of the womb but outside in the wide, convoluted, and unpredictable world.

The same neuronal networks that in other animals are largely set before or shortly after birth remain open and flexible in us. Other primates also exhibit “sensitive periods” for learning as their brains develop, but they pass quickly, and their brain circuitry is mostly established by their first birthday, leaving them far less touched by the experiences of their youth.

The major problem with all this NT self-congratulatory aggrandizement is this: the equally possible scenario that this “open, externalized brain development” leaves human fetuses-infants-children highly vulnerable to disastrous consequences: death in infancy by neglect, disease and predation; maternal death, brain and nervous system damage due to not-so-healthy human environments, insufficient care and nutrition during critical post-birth growth, plus the usual demands and perils of nature.  And in “modern” societies, the necessity of a tremendous amount of medical-technological intervention in problem pregnancies: extreme premature birth, caesarian section delivery, long periods of ICU support, and growing incidence of life-long impairment.    

“Inattentional Blindness” to any negative consequences of human evolution is a true failure in NT perception of the human condition.

Based on the current fossil evidence, this was true to a lesser extent of the 26 other savanna apes and humans. Homo habilis, H. ergaster, H. erectus, even H. heidelbergensis (which is likely the common ancestor of Neanderthals, Denisovans, and us), all had prolonged childhoods compared with chimpanzees and gorillas, but none as long as ours. In fact, Harvard paleoanthropologist Tanya Smith and her colleagues have found that Neanderthals reversed the trend. By the time they met their end around 30,000 years ago, they were reaching childbearing age at about the age of 11 or 12, which is three to five years earlier than their Homo sapiens cousins. Was this in response to evolutionary pressure to accelerate childbearing to replenish the dwindling species? Maybe. But in the bargain, they traded away the flexibility that childhood delivers, and that may have ultimately led to their demise.

Aye, yai, yai! This string of NT echolalia, copied and pieced together from pop-science interpretations of “science projects” is worthy of Biblical mythology… a montage, a disordered mosaic; a collage of key words, that condenses millions of years of evolutionary change into a “slightly longer” (call it 6 million years instead of 6 thousand – sounds more scientific) – history of Creation… this is for neurotypical consumption: It’s okay… Evolution is really just magic, after all! 

We are different. During those six critical years, our brains furiously wire and rewire themselves, capturing experience, encoding and applying it to the needs of our particular life. Our extended childhood essentially enables our brains to better match our experience and environment. (Whatever that is supposed to mean – like wearing Bermuda shorts to the beach?) It is the foundation of the thing we call our personalities, the attributes that make you you and me me. Without it, you would be far more similar to everyone else, far less quirky and creative and less, well … you. Our childhood also helps explain how chimpanzees, remarkable as they are, can have 99 percent of our DNA but nothing like the same level of diversity, complexity, or inventiveness.

You are creative and quirky (dull and conformist) – and even if that’s a shameless lie (it is), AT LEAST you’re smarter than a chimpanzee!  

Our long childhood has allowed us to collectively engage in ever broadening conversations as we keep finding new ways to communicate; we jabber and bristle with invention and pool together waves of fresh ideas, good and bad, into that elaborate, rambling edifice we call human civilization. Without all of this variety, all of these interlocked notions and accomplishments, the world, for better or worse, would not be as it is, brimming with this species of self-aware conflicted apes, ingenious enough to rocket rovers off to Mars and construct the Internet, wage wars on international scales, invent both WMDs and symphonies. If not for our long childhoods, we would not be here at all, the last apes standing. Can we remain standing? Possibly. I’m counting on the child in us, the part that loves to meander and play, go down blind alleys, wonder why and fancy the impossible.

How shockingly stupid (and awful) writing. 

 

“Free Range Children” / Parenting Option

Click “Watch on YouTube” 

I’m in dangerous territory here, not being a “sacred” mother. As a childless woman, my advice is, DO NOT give parenting advice, or even an offhand opinion to a child-bearing female if you value your life and sanity. LOL. This includes pet behavior, training and feeding. These are domains that it seems, every woman who has popped-out an infant or adopted an animal, is convinced beyond reason, that by virtue of these acts, is an absolute expert on all things “nurturing” – without any training whatsoever.

And yes, the people who have commented on the video are highly negative….

My thoughts on this video?

  1. I could not do this type of parenting, or any other type of parenting. The noise level and physical chaos would drive me mad.
  2. The objections raised seem ridiculous. Children don’t learn much of anything in American public schools; significantly, math, science, history, reading, writing, logic or critical thinking.
  3. The average American doesn’t know, remember, understand or use academic information.
  4. Children need survival skills: these include how to earn money, how to manage money, how the “real world” works (nature and science), how to solve problems; how to access information and evaluate that information for accuracy and utility; and how to recognize consequences that will unfold from one’s choices.
  5. The “free range” parenting style is closer to how most humans have experienced childhood during the last 200,000 years. The difference lies in how much labor is involved in “making a living” and therefore, the level of labor children must contribute to helping the family to survive.
  6. American kids eat a high calorie junk food and sugar “diet” and are preoccupied with social media, social status and violent entertainment. How is that better than how this family spends time?
  7. American child-rearing is reward / punishment based; cruel, conformist and obedience-obsessed. Bad behavior is an inevitable result of this “belligerant” hierarchical structure.
  8. See posts on Hunter-Gatherer child rearing. That said, I doubt that even a small percentage of Americans are equipped to make this more “natural” child-parent relationship work.

https://aspergerhuman.wordpress.com/2017/11/10/jared-diamond-hunter-gatherer-parenting/

https://aspergerhuman.wordpress.com/2015/11/09/self-education-hunter-gatherer-play/

https://aspergerhuman.wordpress.com/2016/02/08/more-on-hunter-gatherer-child-education/

https://aspergerhuman.wordpress.com/2016/01/31/children-of-hunter-gatherers-asperger-traits/

 

 

Sunday Statement / Religion is…

Relationships do not give people everything they expect: the gap is filled in by God, or Jesus, or material wealth – the fantasy friends who will give you everything you want.

Religion, is in fact, a statement of disappointment in what other human beings can provide.  

Nature provides what other humans cannot. Reject nature, and starve.