Many times, at parties and in other conversations over the years, I
have vociferously defended fellow journalists against charges of bias
in their work. Particularly journalists working in the lowly field of
print journalism, as opposed to TV.
everyone in the field is perfect, unbiased, or even a good reporter.
And not that I haven't ever encountered an editor who really, really
wanted a story to say "X" as opposed to "Y." I remember one editor who
complained that a story I'd done about NASA test pilots didn't make
them sound like the wild cowboys he imagined they were.
(Unfortunately--or fortunately--the truth about test pilots is, they're
not cowboys. They're precision engineers and very calculated
risk-mitigators, hitting test cards with calm, methodical accuracy. The
risk isn't in their attitude. It's in the inherent hazards of testing
new technology under real conditions for the first time.)
within those caveats, I've always maintained that the majority of
professional print journalists, anyway, try very, very hard to get the
story right. But recently, I had an experience that gave me a new
perspective on the issue.
A few weeks ago, I
attended the public launch of a company's product that had, until that
point, been kept tightly under wraps. The product involved a
breakthrough approach and new technology that had the potential of
having a revolutionary impact on its industry, as well on consumers
around the world. Unlike most of the journalists covering the event, I
was not an expert on that particular industry. It wasn't my normal
"beat." The reason I was there was because I'd been interviewing the
company's CEO over the previous several months for a book project. But
that also meant that while I wasn't an expert about the industry in
general, I was in the odd position of knowing more about the company's
"secret" product than any other journalist in the room.
was an eye-opening experience. A lot of major news outlets and
publications were represented at the press conference following the
announcement. A few very general facts about the product had been
released, but the reporters had only been introduced to details about
it a half hour earlier. There was still a lot about how it worked, how
it differed from other emerging products, and why the company felt so
confident about its evolution and economic viability, that remained to
But the reporters' questions
weren't geared toward getting a better understanding of those points.
They were narrowly focused on one or two aspects of the story. And from
the questions that were being asked, I realized--because I had so much
more information on the subject--that the reporters were missing a
couple of really important pieces of understanding about the product
and its use. And as the event progressed, I also realized that the
questions that might have uncovered those pieces weren't being asked
because the reporters already had a story angle in their heads and were
focused only on getting the necessary data points to flesh out and back
up what they already thought was the story.
is always a tension, as a journalist, between asking open-ended
questions that allow an interview subject to explain something and
pressing or challenging them on accuracy or details. But if you think
you already know the subject, or already have a story angle half-formed
in your head, it's easy to overlook the first part.
journalists at the press conference didn't have a bias as the term is
normally used; that is, I didn't get the sense that they were
inherently for or against the company or its product. They just
appeared to think they knew the subject well enough, or had a set
enough idea in their heads as to what this kind of story was about,
that they pursued only the lines of questioning necessary to fill in
the blanks of that presumed story line. As a result, they left the
press conference with less knowledge and understanding than they
otherwise might have had. And while nobody could have said the
resulting stories were entirely wrong, they definitely suffered
from that lapse. Especially, as might be expected, when it came to the
predictions they made about the product's evolution or future.
In his new book, How We Decide,
Jonah Lehrer cites a research study done by U.C. Berkeley professor
Philip Tetlock. Tetlock questioned 284 people who made their living
"commenting or offering advice on political and economic trends,"
asking them to make predictions about future events. Over the course of
the study, Tetlock collected quantitative data on over 82,000
predictions, as well as information from follow-up interviews with the
subjects about the thought processes they'd used to come to those
His findings were surprising.
Most of Tetlock's questions about the future events were put in the
form of specific, multiple choice questions, with three possible
answers. But for all their expertise, the pundits' predictions turned
out to be correct less than 33% of the time. Which meant, as Lehrer
puts it, that a "dart-throwing chimp" would have had a higher rate of
success. Tetlock also found that the least accurate predictions were
made by the most famous experts in the group.
Why was that? According to Lehrer,
"The central error diagnosed by Tetlock was the sin of certainty,
which led the 'experts' to impose a top-down solution on their
decision-making processes ... When pundits were convinced that they
were right, they ignored any brain areas that implied they might be
Tetlock himself, Lehrer
says, concluded that "The dominant danger [for pundits] remains hubris,
the vice of closed-mindedness, of dismissing dissonant possibilities
A friend of mine who's an editor at the New York Times
said those results don't surprise him at all. "If you watch a White
House press conference," he said, "you can tell who the new reporters
are. They're often the ones who ask the best questions." I must have
looked a little surprised. "Seriously," he said. "I actually think we
should rotate reporters' beats every two years, so nobody ever thinks
they're too much of an expert at anything."
an interesting idea. There's some advantage to having good background
in a subject, of course. For one thing, it takes a lot less time to
research and write a story if you at least know the general subject
matter and have tracked news developments in it over a period of time.
And while an expert can miss information because they assume they
already know what there is to know, a newcomer can miss information
from not knowing enough to know what there is to ask.
a tricky balance to try to strike--in part because assuming we know the
salient points of a topic or story isn't an obvious, conscious bias as
most people define or understand the term. Indeed, "practically all" of
the professionals in Tetlock's study claimed, and no doubt believed,
that they were dispassionately analyzing the evidence. But it's a
reminder that we all have, as Tetlock put it, the potential to become
"prisoners of our preconceptions." And that sometimes, even if we think
we know the story, it might be worth asking questions as if we don't.
Every now and then, we might hear or learn something that, as long as
we're open to hearing it, might change our minds about what the real
“Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage.”
Last Sunday the host of a popular news show asked me what it meant to lose my body. The host was broadcasting from Washington, D.C., and I was seated in a remote studio on the Far West Side of Manhattan. A satellite closed the miles between us, but no machinery could close the gap between her world and the world for which I had been summoned to speak. When the host asked me about my body, her face faded from the screen, and was replaced by a scroll of words, written by me earlier that week.
The host read these words for the audience, and when she finished she turned to the subject of my body, although she did not mention it specifically. But by now I am accustomed to intelligent people asking about the condition of my body without realizing the nature of their request. Specifically, the host wished to know why I felt that white America’s progress, or rather the progress of those Americans who believe that they are white, was built on looting and violence. Hearing this, I felt an old and indistinct sadness well up in me. The answer to this question is the record of the believers themselves. The answer is American history.
New data shows that students whose parents make less money pursue more “useful” subjects, such as math or physics.
In 1780, John Adams wrote a letter to his wife, Abigail, in which he laid out his plans for what his children and grandchildren would devote their lives to. Having himself taken the time to master “Politicks and War,” two revolutionary necessities, Adams hoped his children would go into disciplines that promoted nation-building, such as “mathematicks,” “navigation,” and “commerce.” His plan was that in turn, those practical subjects would give his children’s children room “to study painting, poetry, musick, architecture, statuary, tapestry, and porcelaine.”
Two-hundred and thirty-five years later, this progression—“from warriors to dilettantes,” in the words of the literary scholar Geoffrey Galt Harpham—plays out much as Adams hoped it would: Once financial concerns have been covered by their parents, children have more latitude to study less pragmatic things in school. Kim Weeden, a sociologist at Cornell, looked at National Center for Education Statistics data for me after I asked her about this phenomenon, and her analysis revealed that, yes, the amount of money a college student’s parents make does correlate with what that person studies. Kids from lower-income families tend toward “useful” majors, such as computer science, math, and physics. Those whose parents make more money flock to history, English, and performing arts.
In 1992, the neuroscientist Richard Davidson got a challenge from the Dalai Lama. By that point, he’d spent his career asking why people respond to, in his words, “life’s slings and arrows” in different ways. Why are some people more resilient than others in the face of tragedy? And is resilience something you can gain through practice?
The Dalai Lama had a different question for Davidson when he visited the Tibetan Buddhist spiritual leader at his residence in Dharamsala, India. “He said: ‘You’ve been using the tools of modern neuroscience to study depression, and anxiety, and fear. Why can’t you use those same tools to study kindness and compassion?’ … I did not have a very good answer. I said it was hard.”
The Islamic State is no mere collection of psychopaths. It is a religious group with carefully considered beliefs, among them that it is a key agent of the coming apocalypse. Here’s what that means for its strategy—and for how to stop it.
What is the Islamic State?
Where did it come from, and what are its intentions? The simplicity of these questions can be deceiving, and few Western leaders seem to know the answers. In December, The New York Times published confidential comments by Major General Michael K. Nagata, the Special Operations commander for the United States in the Middle East, admitting that he had hardly begun figuring out the Islamic State’s appeal. “We have not defeated the idea,” he said. “We do not even understand the idea.” In the past year, President Obama has referred to the Islamic State, variously, as “not Islamic” and as al-Qaeda’s “jayvee team,” statements that reflected confusion about the group, and may have contributed to significant strategic errors.
Most adults can’t remember much of what happened to them before age 3 or so. What happens to the memories formed in those earliest years?
My first memory is of the day my brother was born: November 14, 1991. I can remember my father driving my grandparents and me over to the hospital in Highland Park, Illinois, that night to see my newborn brother. I can remember being taken to my mother’s hospital room, and going to gaze upon my only sibling in his bedside cot. But mostly, I remember what was on the television. It was the final two minutes of a Thomas the Tank Engine episode. I can even remember the precise story: “Percy Takes the Plunge,” which feels appropriate, given that I too was about to recklessly throw myself into the adventure of being a big brother.
In sentimental moments, I’m tempted to say my brother’s birth is my first memory because it was the first thing in my life worth remembering. There could be a sliver of truth to that: Research into the formation and retention of our earliest memories suggests that people’s memories often begin with significant personal events, and the birth of a sibling is a textbook example. But it was also good timing. Most people’s first memories date to when they were about 3.5 years old, and that was my age, almost to the day, when my brother was born.
The show reveals what happened to Ray, while Bezzerides and Woodrugh investigate the mayor, and Frank indulges in some amateur dentistry.
Orr: More than a third of the way into this season of True Detective, I’d say that the two best scenes so far were adjacent ones, albeit ones in consecutive episodes: the last scene of episode two—the man in the bird mask appearing out of nowhere, the stunning (apparent) death of a principal character as the radio plays “I Pity the Fool”—and the first scene of tonight’s episode: Ray and his father in the bar, and yet clearly someplace else altogether, someplace otherworldly. “Where is this?” Ray asks. His dad replies, “I don’t know. You were here first.” Is this Ray’s dying vision? Is he a ghost who will watch the season unfold from beyond the grave?
Gentrification is pushing long-term residents out of urban neighborhoods. Can collective land ownership keep prices down permanently?
AUSTIN, Tex.—Not long ago, inner cities were riddled with crime and blight and affluent white residents high-tailed it to the suburbs, seeking better schools, safer streets, and, in some cases, fewer minority neighbors.
But today, as affluent white residents return to center cities, people who have lived there for years are finding they can’t afford to stay.
Take the case of the capital city of Texas, where parts of East Austin, right next to downtown, are in the process of becoming whiter, and hip restaurants, coffee shops, and even a barcatering to bicyclists are opening. Much of Austin’s minority population, meanwhile, is priced out, and so they’re moving to far-out suburbs such as Pflugerville and Round Rock, where rents are affordable and commutes are long.
The singer’s violent revenge fantasy was intended to provoke outrage, and to get people to talk about her. It succeeds on both counts.
Of all the scandalized reactions to Rihanna’s music video for “Bitch Better Have My Money,” my favorite comes, as is not surprising for this sort of thing, from the Daily Mail. Labelling herself in the headline as a “concerned parent” (a term to transport one to the days of Tipper Gore’s crusade against lyrics if there ever was one), Sarah Vine opens her column by talking at length about how so very, very reluctant she was to watch Rihanna’s new clip. Then she basically goes frame-by-frame through the video, recounting her horror at what unfolds. “By the time it had finished, I wondered whether I ought not to report [Rihanna] to the police,” Vine writes. “Charges: pornography, incitement to violence, racial hatred.”
The religious scholar from the viral Fox News interview explains how Dostoevsky's The Brothers Karamazov taught him the difference between faith and religion.
By Heart is a series in which authors share and discuss their all-time favorite passages in literature.
By now, millions of people have watched FOX news host Lauren Green’s grilling of writer Reza Aslan. Last week, the clip of the interview made the Internet flare up—mostly in outcry that a news anchor would so flagrantly suggest that Muslim thinkers are more biased and agenda-driven than other (presumably white, Christian) talking heads.
Though Green’s questions received scorn, media reaction largely avoided the more substantive questions brought up by the interview and Aslan’s new book, Zealot: The Life and Times of Jesus of Nazareth. And that’s too bad. These are lines of inquiry worth tracing: What does Jesus stand for, and who gets to decide? Who has the authority to determine what a figure of massive religious and cultural importance really “means”?