TED2017
Michael Patrick Lynch: How to see past your own perspective and find truth
Majkl Patrik Linč (Michael Patrick Lynch): Kako da zaobiđete svoju perspektivu i otkrijete istinu
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Što više stvari čitamo i gledamo na internetu, postaje sve teže da razlikujemo ono što je istinito od onog što je lažno. Kao da znamo više ali razumemo manje, kaže filozof Majkl Patrik Linč. U ovom govoru, on nas izaziva da preduzmemo aktivne korake da bismo probušili naše mehurove za filtriranje i učestvovali u zajedničkoj stvarnosti koja je zapravo u temelju svega.
Michael Patrick Lynch - Philosopher
Michael Patrick Lynch examines truth, democracy, public discourse and the ethics of technology in the age of big data. Full bio
Michael Patrick Lynch examines truth, democracy, public discourse and the ethics of technology in the age of big data. Full bio
Double-click the English transcript below to play the video.
Zamislite da ste umanjili
svoj pametni telefon
svoj pametni telefon
00:12
So, imagine that you had
your smartphone miniaturized
your smartphone miniaturized
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i direktno ga prikačili na svoj mozak.
00:16
and hooked up directly to your brain.
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Kada biste imali
takvu vrstu moždanog čipa,
takvu vrstu moždanog čipa,
00:19
If you had this sort of brain chip,
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mogli biste da postavljate
i skidate stvari sa interneta
i skidate stvari sa interneta
00:21
you'd be able to upload
and download to the internet
and download to the internet
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00:24
at the speed of thought.
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brzinom misaonog toka.
Pristupanje društvenim mrežama
ili Vikipediji bilo bi kao -
ili Vikipediji bilo bi kao -
00:25
Accessing social media or Wikipedia
would be a lot like --
would be a lot like --
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pa, barem iznutra -
00:29
well, from the inside at least --
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kao da tražite informacije
u svom pamćenju.
u svom pamćenju.
00:30
like consulting your own memory.
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Bilo bi to jednostavno i intimno
poput razmišljanja.
poput razmišljanja.
00:33
It would be as easy
and as intimate as thinking.
and as intimate as thinking.
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00:37
But would it make it easier
for you to know what's true?
for you to know what's true?
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Ali da li bi vam to olakšalo
da znate šta je istinito?
da znate šta je istinito?
00:40
Just because a way
of accessing information is faster
of accessing information is faster
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Samo zato što je način
pristupanja informacijama brži,
pristupanja informacijama brži,
to ne znači da su one pouzdanije, naravno,
00:43
it doesn't mean it's more
reliable, of course,
reliable, of course,
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niti da bismo ih svi tumačili
na isti način.
na isti način.
00:46
and it doesn't mean that we would all
interpret it the same way.
interpret it the same way.
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00:49
And it doesn't mean that you would be
any better at evaluating it.
any better at evaluating it.
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To ne znači ni da bi vam išta bolje išlo
njihovo procenjivanje.
njihovo procenjivanje.
Zapravo, možda bi vam išlo i gore,
00:52
In fact, you might even be worse,
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jer, znate, više podataka,
manje vremena za procenjivanje.
manje vremena za procenjivanje.
00:54
because, you know, more data,
less time for evaluation.
less time for evaluation.
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00:58
Something like this is already
happening to us right now.
happening to us right now.
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Nešto slično ovome nam se sada već dešava.
Već nosimo sa sobom
čitav svet informacija u svom džepu,
čitav svet informacija u svom džepu,
01:01
We already carry a world of information
around in our pockets,
around in our pockets,
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ali se čini kao da, što više informacija
delimo i što im više pristupamo onlajn,
delimo i što im više pristupamo onlajn,
01:05
but it seems as if the more information
we share and access online,
we share and access online,
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može nam biti teže da razlikujemo
01:09
the more difficult it can be for us
to tell the difference
to tell the difference
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ono što je istinito i ono što je lažno.
01:12
between what's real and what's fake.
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Kao da znamo više, ali razumemo manje.
01:15
It's as if we know more
but understand less.
but understand less.
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01:20
Now, it's a feature
of modern life, I suppose,
of modern life, I suppose,
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To je karakteristika
savremenog života, pretpostavljam,
savremenog života, pretpostavljam,
da širok krug javnosti živi
u izolovanim mehurima informacija.
u izolovanim mehurima informacija.
01:23
that large swaths of the public
live in isolated information bubbles.
live in isolated information bubbles.
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01:27
We're polarized: not just over values,
but over the facts.
but over the facts.
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Polarizovani smo ne samo u pogledu
vrednosti, već i činjenica.
vrednosti, već i činjenica.
Jedan razlog tome je što nam
analitika podataka koja pokreće internet
analitika podataka koja pokreće internet
01:32
One reason for that is, the data
analytics that drive the internet
analytics that drive the internet
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pruža ne samo više informacija,
01:36
get us not just more information,
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već više informacija koje želimo.
01:38
but more of the information that we want.
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Naš život na internetu je personalizovan;
01:40
Our online life is personalized;
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sve od reklama koje čitamo
01:43
everything from the ads we read
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do vesti koje nam stižu
putem Fejsbukovih ažuriranih novosti
putem Fejsbukovih ažuriranih novosti
01:44
to the news that comes down
our Facebook feed
our Facebook feed
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01:47
is tailored to satisfy our preferences.
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prilagođeno je da zadovolji
naše preferencije.
naše preferencije.
01:51
And so while we get more information,
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Tako, dok dobijamo više informacija,
01:53
a lot of that information ends up
reflecting ourselves
reflecting ourselves
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dosta tih informacija
na kraju predstavlja naš odraz
na kraju predstavlja naš odraz
isto koliko i odraz stvarnosti.
01:56
as much as it does reality.
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01:59
It ends up, I suppose,
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Na kraju se dešava da, pretpostavljam,
02:01
inflating our bubbles
rather than bursting them.
rather than bursting them.
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naduvaju naš mehur umesto da ga rasprsnu.
02:05
And so maybe it's no surprise
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Tako da možda nije iznenađenje
da smo u paradoksalnoj situaciji
02:07
that we're in a situation,
a paradoxical situation,
a paradoxical situation,
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da mislimo da znamo toliko više stvari,
02:10
of thinking that we know so much more,
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a da se ipak ne slažemo
oko toga šta znamo.
oko toga šta znamo.
02:12
and yet not agreeing
on what it is we know.
on what it is we know.
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Pa, kako ćemo rešiti
problem polarizacije znanja?
problem polarizacije znanja?
02:17
So how are we going to solve
this problem of knowledge polarization?
this problem of knowledge polarization?
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Jedna očigledna taktika je da pokušamo
da popravimo našu tehnologiju,
da popravimo našu tehnologiju,
02:20
One obvious tactic is to try
to fix our technology,
to fix our technology,
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da iznova osmislimo
naše digitalne platforme,
naše digitalne platforme,
02:25
to redesign our digital platforms,
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02:26
so as to make them less
susceptible to polarization.
susceptible to polarization.
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tako da ih učinimo
manje podložnim polarizaciji.
manje podložnim polarizaciji.
Drago mi je da vas obavestim
02:30
And I'm happy to report
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02:32
that many smart people at Google
and Facebook are working on just that.
and Facebook are working on just that.
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da mnogi pametni ljudi u Guglu
i Fejsbuku rade baš na tome.
i Fejsbuku rade baš na tome.
02:36
And these projects are vital.
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Ovi projekti su od vitalnog značaja.
02:39
I think that fixing technology
is obviously really important,
is obviously really important,
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Mislim da je popravljanje tehnologije
očigledno veoma značajno,
očigledno veoma značajno,
ali ne mislim da će tehnologija
sama po sebi, njeno popravljanje,
sama po sebi, njeno popravljanje,
02:42
but I don't think technology alone,
fixing it, is going to solve the problem
fixing it, is going to solve the problem
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rešiti problem polarizacije znanja.
02:47
of knowledge polarization.
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Ne mislim tako jer ne mislim da je,
na kraju krajeva,
na kraju krajeva,
02:49
I don't think that because I don't think,
at the end of the day,
at the end of the day,
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u pitanju tehnološki problem.
02:52
it is a technological problem.
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Smatram da je ovo ljudski problem,
02:53
I think it's a human problem,
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da ima veze sa time kako razmišljamo
i sa onim što vrednujemo.
i sa onim što vrednujemo.
02:55
having to do with how we think
and what we value.
and what we value.
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Da bismo ga rešili,
mislim da će nam biti potrebna pomoć.
mislim da će nam biti potrebna pomoć.
03:00
In order to solve it, I think
we're going to need help.
we're going to need help.
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03:02
We're going to need help
from psychology and political science.
from psychology and political science.
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Biće nam potrebna pomoć
psihologije i političkih nauka,
psihologije i političkih nauka,
ali će nam, takođe, biti potrebna pomoć,
prema mom mišljenju, filozofije.
prema mom mišljenju, filozofije.
03:05
But we're also going to need help,
I think, from philosophy.
I think, from philosophy.
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Jer da bismo rešili problem
polarizacije znanja,
polarizacije znanja,
03:10
Because to solve the problem
of knowledge polarization,
of knowledge polarization,
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moraćemo da se iznova povežemo
03:15
we're going to need to reconnect
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03:18
with one fundamental, philosophical idea:
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sa jednom osnovnom filozofskom idejom:
03:23
that we live in a common reality.
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da živimo u zajedničkoj stvarnosti.
03:26
The idea of a common reality
is like, I suppose,
is like, I suppose,
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Ideja o zajedničkoj stvarnosti
je poput, pretpostavljam,
je poput, pretpostavljam,
mnogih filozofskih koncepata -
03:30
a lot of philosophical concepts:
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lako ju je iskazati,
03:32
easy to state
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ali misteriozno teško primeniti.
03:33
but mysteriously difficult
to put into practice.
to put into practice.
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Da bismo je zaista prihvatili,
03:37
To really accept it,
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03:38
I think we need to do three things,
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mislim da treba da sprovedemo tri stvari,
od kojih svaka trenutno
predstavlja izazov.
predstavlja izazov.
03:40
each of which is a challenge right now.
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Kao prvo, moramo da verujemo u istinu.
03:44
First, we need to believe in truth.
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Možda ste primetili da je naša kultura
03:48
You might have noticed
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03:49
that our culture is having
something of a troubled relationship
something of a troubled relationship
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trenutno u nekakvoj problematičnoj vezi
sa ovim konceptom.
sa ovim konceptom.
03:52
with that concept right now.
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03:55
It seems as if we disagree so much that,
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Deluje kao da se toliko ne slažemo da,
kako je to jedan politički komentator
nedavno formulisao,
nedavno formulisao,
03:58
as one political commentator
put it not long ago,
put it not long ago,
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kao da više ne postoje činjenice.
04:01
it's as if there are no facts anymore.
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Ali ta misao je zapravo izraz
04:04
But that thought is actually an expression
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04:09
of a sort of seductive line
of argument that's in the air.
of argument that's in the air.
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nekakve zavodljive argumentacije
koja je prisutna u vazduhu.
koja je prisutna u vazduhu.
Ide ovako nekako.
04:13
It goes like this:
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Jednostavno ne možemo iskoračiti
iz svoje perspektive;
iz svoje perspektive;
04:16
we just can't step outside
of our own perspectives;
of our own perspectives;
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ne možemo izaći iz svojih predrasuda.
04:19
we can't step outside of our biases.
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Svaki put kada pokušamo,
04:21
Every time we try,
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samo dobijamo više informacija
iz sopstvene perspektive.
iz sopstvene perspektive.
04:23
we just get more information
from our perspective.
from our perspective.
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Tako, prema ovakvom toku misli,
04:27
So, this line of thought goes,
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mogli bismo priznati
da je objektivna istina iluzija,
da je objektivna istina iluzija,
04:31
we might as well admit
that objective truth is an illusion,
that objective truth is an illusion,
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ili da nije bitna
04:34
or it doesn't matter,
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jer je ili nikada nećemo spoznati,
04:35
because either we'll never
know what it is,
know what it is,
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04:39
or it doesn't exist in the first place.
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ili uopšte ni ne postoji.
To nije nova filozofska misao -
04:43
That's not a new philosophical thought --
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skepticizam u pogledu istine.
04:46
skepticism about truth.
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Krajem prošlog veka,
kao što znaju neki među vama,
kao što znaju neki među vama,
04:49
During the end of the last century,
as some of you know,
as some of you know,
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bio je vrlo popularan
u izvesnim akademskim krugovima.
u izvesnim akademskim krugovima.
04:52
it was very popular in certain
academic circles.
academic circles.
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Ali zapravo datira
još od grčkog filozofa Protagore,
još od grčkog filozofa Protagore,
04:55
But it really goes back all the way
to the Greek philosopher Protagoras,
to the Greek philosopher Protagoras,
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ako ne i ranije.
05:00
if not farther back.
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05:02
Protagoras said that objective
truth was an illusion
truth was an illusion
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Protagora je rekao
da je objektivna istina iluzija
da je objektivna istina iluzija
jer „čovek je mera svih stvari“.
05:04
because "man is the measure
of all things."
of all things."
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05:07
Man is the measure of all things.
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Čovek je mera svih stvari.
05:10
That can seem like a bracing bit
of realpolitik to people,
of realpolitik to people,
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Ovo može delovati
kao okrepljujući deo realpolitike
kao okrepljujući deo realpolitike
05:13
or liberating,
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ili oslobađajući,
05:14
because it allows each of us
to discover or make our own truth.
to discover or make our own truth.
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jer svima nama omogućava
da otkrijemo ili stvorimo svoju istinu.
da otkrijemo ili stvorimo svoju istinu.
05:20
But actually, I think it's a bit
of self-serving rationalization
of self-serving rationalization
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Ali, zapravo, mislim da je ovo pomalo
racionalizacija koja služi samoj sebi,
racionalizacija koja služi samoj sebi,
05:24
disguised as philosophy.
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prerušena u filozofiju.
05:27
It confuses the difficulty
of being certain
of being certain
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Meša poteškoće da se bude siguran u nešto
sa nemogućnošću istine.
05:30
with the impossibility of truth.
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05:34
Look --
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Vidite -
05:36
of course it's difficult
to be certain about anything;
to be certain about anything;
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naravno da je teško
biti siguran u bilo šta;
biti siguran u bilo šta;
možda svi živimo u „Matriksu“.
05:40
we might all be living in "The Matrix."
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Možda imate čip u mozgu
05:44
You might have a brain chip in your head
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koji vam daje pogrešne informacije.
05:46
feeding you all the wrong information.
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Ali u praksi se slažemo
oko raznoraznih činjenica.
oko raznoraznih činjenica.
05:49
But in practice, we do agree
on all sorts of facts.
on all sorts of facts.
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Slažemo se da meci mogu ubiti ljude.
05:53
We agree that bullets can kill people.
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Slažemo se da ne možete
zalepršati rukama i poleteti.
zalepršati rukama i poleteti.
05:57
We agree that you can't flap
your arms and fly.
your arms and fly.
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Slažemo se - ili bi trebalo -
06:02
We agree -- or we should --
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06:05
that there is an external reality
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da postoji spoljašnja stvarnost
06:07
and ignoring it can get you hurt.
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i da vam njeno ignorisanje može naškoditi.
Ipak, skepticizam u pogledu istine
može biti primamljiv,
može biti primamljiv,
06:11
Nonetheless, skepticism
about truth can be tempting,
about truth can be tempting,
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06:15
because it allows us to rationalize
away our own biases.
away our own biases.
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jer nam omogućava
da racionalizujemo svoje predrasude.
da racionalizujemo svoje predrasude.
Kada to činimo, na neki način
smo poput lika u filmu
smo poput lika u filmu
06:18
When we do that, we're sort of like
the guy in the movie
the guy in the movie
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06:21
who knew he was living in "The Matrix"
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koji je znao da živi u „Matriksu“
06:24
but decided he liked it there, anyway.
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ali je odlučio da mu se tamo sviđa
bez obzira na to.
bez obzira na to.
Na kraju krajeva, dobar je osećaj
dobiti ono što želite.
dobiti ono što želite.
06:29
After all, getting what you
want feels good.
want feels good.
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Dobar je osećaj stalno biti u pravu.
06:32
Being right all the time feels good.
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Tako nam je često lakše
06:34
So, often it's easier for us
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da se zavučemo
u udobne mehure informacija,
u udobne mehure informacija,
06:37
to wrap ourselves in our cozy
information bubbles,
information bubbles,
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06:42
live in bad faith,
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živimo u obmani
06:43
and take those bubbles
as the measure of reality.
as the measure of reality.
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i prihvatimo te mehure
kao merilo stvarnosti.
kao merilo stvarnosti.
06:48
An example, I think, of how
this bad faith gets into our action
this bad faith gets into our action
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Jedan primer, prema meni,
načina na koji ova obmana otpočinje
načina na koji ova obmana otpočinje
06:54
is our reaction
to the phenomenon of fake news.
to the phenomenon of fake news.
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je naša reakcija na fenomen lažnih vesti.
06:59
The fake news that spread on the internet
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Lažne vesti koje su se širile po internetu
07:02
during the American
presidential election of 2016
presidential election of 2016
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tokom američkih
predsedničkih izbora 2016. godine
predsedničkih izbora 2016. godine
osmišljene su tako da pothranjuju
naše predrasude,
naše predrasude,
07:07
was designed to feed into our biases,
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da naduvaju naše mehure.
07:10
designed to inflate our bubbles.
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Ono što je zaista bilo
upadljivo u vezi sa time
upadljivo u vezi sa time
07:12
But what was really striking about it
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nije samo to da su prevarile mnogo ljudi.
07:14
was not just that it fooled
so many people.
so many people.
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Ono što je za mene bilo upečatljivo
u vezi sa lažnim vestima, fenomenom,
u vezi sa lažnim vestima, fenomenom,
07:17
What was really striking to me
about fake news,
about fake news,
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07:20
the phenomenon,
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je koliko je brzo postao
povod polarizacije znanja;
povod polarizacije znanja;
07:21
is how quickly it itself became
the subject of knowledge polarization;
the subject of knowledge polarization;
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07:27
so much so, that the very term --
the very term -- "fake news"
the very term -- "fake news"
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toliko da sam termin „lažne vesti“
07:31
now just means: "news story I don't like."
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sada samo znači
„vest koja mi se ne sviđa“.
„vest koja mi se ne sviđa“.
To je primer obmane
protiv istine o kojoj govorim.
protiv istine o kojoj govorim.
07:35
That's an example of the bad faith
towards the truth that I'm talking about.
towards the truth that I'm talking about.
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07:43
But the really, I think, dangerous thing
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Ali zaista opasna stvar, po meni,
07:47
about skepticism with regard to truth
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u vezi sa skepticizmom u pogledu istine
je da vodi despotizmu.
07:51
is that it leads to despotism.
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07:54
"Man is the measure of all things"
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„Čovek je mera svih stvari“
07:57
inevitably becomes "The Man
is the measure of all things."
is the measure of all things."
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neizbežno postaje
„jedan čovek je mera svih stvari“.
„jedan čovek je mera svih stvari“.
Baš kao što „svako za sebe“
08:01
Just as "every man for himself"
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uvek ispadne na kraju „samo jaki opstaju“.
08:04
always seems to turn out to be
"only the strong survive."
"only the strong survive."
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08:08
At the end of Orwell's "1984,"
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Na kraju Orvelove
„Hiljadu devetsto osamdeset četvrte“
„Hiljadu devetsto osamdeset četvrte“
08:12
the thought policeman O'Brien is torturing
the protagonist Winston Smith
the protagonist Winston Smith
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pripadnik policije misli О'Вгајеn
muči glavnog lika Vinstona Smita
muči glavnog lika Vinstona Smita
da bi poverovao
da je dva plus dva jednako pet.
da je dva plus dva jednako pet.
08:16
into believing two plus two equals five.
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Ono što O'Brajen kaže je poenta,
08:20
What O'Brien says is the point,
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a to je da on hoće da ubedi Smita
da je šta god partija kaže istina,
da je šta god partija kaže istina,
08:25
is that he wants to convince Smith
that whatever the party says is the truth,
that whatever the party says is the truth,
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kao i da je istina
šta god partija kaže da jeste.
šta god partija kaže da jeste.
08:29
and the truth is whatever the party says.
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08:33
And what O'Brien knows
is that once this thought is accepted,
is that once this thought is accepted,
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O'Brajen zna da je,
kada se ta misao prihvati,
kada se ta misao prihvati,
kritičko neslaganje nemoguće.
08:38
critical dissent is impossible.
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08:41
You can't speak truth to power
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Ne možete govoriti istinu moći
08:44
if the power speaks truth by definition.
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ako moć prema definiciji govori istinu.
08:48
I said that in order to accept
that we really live in a common reality,
that we really live in a common reality,
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To sam naveo jer, da bismo prihvatili
da zaista živimo u zajedničkoj stvarnosti,
da zaista živimo u zajedničkoj stvarnosti,
moramo da uradimo tri stvari.
08:53
we have to do three things.
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08:54
The first thing is to believe in truth.
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Prva stvar je da verujemo u istinu.
Druga stvar se može sažeti
08:56
The second thing can be summed up
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08:58
by the Latin phrase that Kant took
as the motto for the Enlightenment:
as the motto for the Enlightenment:
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pomoću latinske fraze koju je Kant uzeo
kao moto prosvetiteljstva:
kao moto prosvetiteljstva:
09:03
"Sapere aude,"
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„Sapere aude“
09:04
or "dare to know."
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ili „usudi se da znaš“,
09:06
Or as Kant wants,
"to dare to know for yourself."
"to dare to know for yourself."
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ili, kako to Kant želi:
„usudi se da sam saznaš“.
„usudi se da sam saznaš“.
Mislim da je na začetku interneta
mnogo nas mislilo
mnogo nas mislilo
09:10
I think in the early days of the internet,
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09:12
a lot of us thought
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09:13
that information technology
was always going to make it easier
was always going to make it easier
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da će nam informaciona tehnologija
uvek olakšavati da sami saznajemo
uvek olakšavati da sami saznajemo
09:17
for us to know for ourselves,
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i, naravno, umnogome i jeste.
09:19
and of course in many ways, it has.
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09:21
But as the internet has become
more and more a part of our lives,
more and more a part of our lives,
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Ali kako je internet
sve više postao deo našeg života,
sve više postao deo našeg života,
naše oslanjanje na njega i korišćenje
09:25
our reliance on it, our use of it,
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često je postajalo pasivnije.
09:27
has become often more passive.
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Veliki deo onoga što danas znamo,
znamo preko Gugla.
znamo preko Gugla.
09:30
Much of what we know today we Google-know.
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09:33
We download prepackaged sets of facts
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Skidamo unapred upakovane
skupove činjenica
skupove činjenica
09:37
and sort of shuffle them along
the assembly line of social media.
the assembly line of social media.
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i nekako ih povlačimo
na traci društvenih mreža.
na traci društvenih mreža.
Saznavanje putem Gugla je korisno
09:41
Now, Google-knowing is useful
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upravo zato što podrazumeva
neku vrstu intelektualnih spoljnih usluga.
neku vrstu intelektualnih spoljnih usluga.
09:42
precisely because it involves
a sort of intellectual outsourcing.
a sort of intellectual outsourcing.
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09:46
We offload our effort onto a network
of others and algorithms.
of others and algorithms.
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Rasterećujemo se naprezanja
na račun mreže drugih ljudi i algoritama.
na račun mreže drugih ljudi i algoritama.
To nam omogućava, naravno,
da ne zatrpavamo glavu
da ne zatrpavamo glavu
09:51
And that allows us, of course,
to not clutter our minds
to not clutter our minds
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najrazličitijim podacima.
09:54
with all sorts of facts.
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Možemo prosto da ih skinemo
kada su nam potrebni
kada su nam potrebni
09:56
We can just download them
when we need them.
when we need them.
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i to je sjajno.
09:58
And that's awesome.
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Međutim, postoji razlika
između skidanja skupa podataka
između skidanja skupa podataka
10:01
But there's a difference
between downloading a set of facts
between downloading a set of facts
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i stvarnog razumevanja kako i zašto
su ti podaci takvi kakvi jesu.
su ti podaci takvi kakvi jesu.
10:06
and really understanding how or why
those facts are as they are.
those facts are as they are.
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Razumevanje razloga
zašto se određena bolest širi,
zašto se određena bolest širi,
10:13
Understanding why
a particular disease spreads,
a particular disease spreads,
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kako funkcioniše neki matematički dokaz
10:17
or how a mathematical proof works,
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ili zašto je vaš prijatelj depresivan
10:19
or why your friend is depressed,
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podrazumeva više
od jednostavnog skidanja podataka.
od jednostavnog skidanja podataka.
10:21
involves more than just downloading.
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To će iziskivati, najverovatnije,
10:25
It's going to require, most likely,
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da sami uložite nešto truda:
10:27
doing some work for yourself:
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10:30
having a little creative insight;
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sticanje malo kreativnog uvida,
10:32
using your imagination;
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korišćenje mašte,
10:33
getting out into the field;
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izlaženje na teren,
sprovođenje eksperimenta,
10:34
doing the experiment;
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10:36
working through the proof;
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rad sa dokazima,
10:37
talking to someone.
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razgovor sa nekim.
10:43
Now, I'm not saying, of course,
that we should stop Google-knowing.
that we should stop Google-knowing.
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Ne poručujem, naravno, da treba
da prestanemo da saznajemo putem Gugla;
da prestanemo da saznajemo putem Gugla;
10:48
I'm just saying
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samo kažem da ne treba
ni da precenjujemo to saznanje.
ni da precenjujemo to saznanje.
10:49
we shouldn't overvalue it, either.
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10:51
We need to find ways of encouraging
forms of knowing that are more active,
forms of knowing that are more active,
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Treba da pronađemo načine za podsticanje
načina saznavanja koji su aktivniji
načina saznavanja koji su aktivniji
10:56
and don't always involve passing off
our effort into our bubble.
our effort into our bubble.
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i koji ne podrazumevaju
da ćemo uvek prebaciti trud na svoj mehur.
da ćemo uvek prebaciti trud na svoj mehur.
11:02
Because the thing about Google-knowing
is that too often it ends up
is that too often it ends up
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Jer stvar je u tome
što se saznavanje putem Gugla
što se saznavanje putem Gugla
često završi kao saznavanje putem mehura,
11:05
being bubble-knowing.
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11:07
And bubble-knowing means
always being right.
always being right.
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a saznavanje putem mehura
znači uvek biti u pravu.
znači uvek biti u pravu.
11:11
But daring to know,
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A usuditi se da znate,
11:13
daring to understand,
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usuditi se da razumete
11:16
means risking the possibility
that you could be wrong.
that you could be wrong.
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podrazumeva rizikovanje
mogućnosti da grešite.
mogućnosti da grešite.
11:19
It means risking the possibility
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Podrazumeva rizikovanje mogućnosti
11:22
that what you want and what's true
are different things.
are different things.
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da su ono što želite
i ono što je istina različite stvari.
i ono što je istina različite stvari.
To me dovodi do treće stvari
koju mislim da treba da činimo
koju mislim da treba da činimo
11:28
Which brings me to the third thing
that I think we need to do
that I think we need to do
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11:31
if we want to accept that we live
in a common reality.
in a common reality.
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ako hoćemo da prihvatimo
da živimo u zajedničkoj stvarnosti.
da živimo u zajedničkoj stvarnosti.
Ta treća stvar je da posedujemo
malo skromnosti.
malo skromnosti.
11:34
That third thing is:
have a little humility.
have a little humility.
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Pod skromnošću ovde podrazumevam
epistemičku skromnost,
epistemičku skromnost,
11:38
By humility here, I mean
epistemic humility,
epistemic humility,
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2122
11:40
which means, in a sense,
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što znači, na neki način,
11:43
knowing that you don't know it all.
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znati da ne znate sve,
11:46
But it also means something
more than that.
more than that.
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ali takođe označava više od toga.
11:48
It means seeing your worldview
as open to improvement
as open to improvement
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Podrazumeva da vidite svoj pogled na svet
kao otvoren za poboljšanje
kao otvoren za poboljšanje
11:52
by the evidence and experience of others.
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kroz dokaze i iskustvo drugih.
Da vidite svoj pogled na svet
kao otvoren za poboljšanje
kao otvoren za poboljšanje
11:54
Seeing your worldview
as open to improvement
as open to improvement
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11:56
by the evidence and experience of others.
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kroz dokaze i iskustvo drugih.
To je više od otvorenosti za promenu.
12:00
That's more than just
being open to change.
being open to change.
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To je više od jednostavne otvorenosti
za lični napredak.
za lični napredak.
12:02
It's more than just being open
to self-improvement.
to self-improvement.
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Podrazumeva da sagledavate svoje znanje
tako da je u stanju da se poboljša
tako da je u stanju da se poboljša
12:04
It means seeing your knowledge
as capable of enhancing
as capable of enhancing
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ili obogati kroz doprinos drugih.
12:08
or being enriched
by what others contribute.
by what others contribute.
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12:12
That's part of what is involved
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To je deo onoga što obuhvata
prepoznavanje da postoji
zajednička stvarnost
zajednička stvarnost
12:14
in recognizing there's a common reality
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12:18
that you, too, are responsible to.
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za koju ste i vi odgovorni.
12:21
I don't think it's much
of a stretch to say
of a stretch to say
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Mislim da nije preterano reći
12:23
that our society is not particularly great
at enhancing or encouraging
at enhancing or encouraging
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da naše društvo nije naročito sjajno
u pogledu poboljšanja ili podsticanja
u pogledu poboljšanja ili podsticanja
12:28
that sort of humility.
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takve vrste skromnosti.
12:30
That's partly because,
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To je delom zato što,
12:32
well, we tend to confuse
arrogance and confidence.
arrogance and confidence.
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pa, znamo da pomešamo
aroganciju i samopouzdanje,
aroganciju i samopouzdanje,
12:36
And it's partly because, well, you know,
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a delom je i zato što, pa, znate,
arogancija je jednostavno lakša.
12:39
arrogance is just easier.
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Lakše je da imate mišljenje
o sebi kao sveznalici.
o sebi kao sveznalici.
12:40
It's just easier to think of yourself
as knowing it all.
as knowing it all.
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Lakše je razmišljati o sebi
kao da ste sve dokučili.
kao da ste sve dokučili.
12:43
It's just easier to think of yourself
as having it all figured out.
as having it all figured out.
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12:48
But that's another example
of the bad faith towards the truth
of the bad faith towards the truth
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Ali to je još jedan primer
obmane naspram istine
obmane naspram istine
12:51
that I've been talking about.
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o kojoj sam govorio.
Stoga koncept zajedničke stvarnosti,
12:55
So the concept of a common reality,
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kao mnogi filozofski koncepti,
12:57
like a lot of philosophical concepts,
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može delovati tako očigledno
13:00
can seem so obvious,
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da ga možemo prevideti
13:02
that we can look right past it
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i zaboraviti zašto je važan.
13:05
and forget why it's important.
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13:09
Democracies can't function
if their citizens don't strive,
if their citizens don't strive,
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Demokratija ne može funkcionisati
ako njeni građani ne nastoje,
ako njeni građani ne nastoje,
bar neko vreme,
13:14
at least some of the time,
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da nastanjuju zajednički prostor,
13:15
to inhabit a common space,
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prostor u kome mogu razmenjivati ideje
13:17
a space where they can pass
ideas back and forth
ideas back and forth
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13:22
when -- and especially when --
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kada - a pogotovo kada -
13:23
they disagree.
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se ne slažu.
13:25
But you can't strive to inhabit that space
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Ali ne možete nastojati
da obitavate u tom prostoru
da obitavate u tom prostoru
ako niste već prihvatili
da živite u istoj stvarnosti.
da živite u istoj stvarnosti.
13:29
if you don't already accept
that you live in the same reality.
that you live in the same reality.
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Da bismo to prihvatili,
moramo verovati u istinu,
moramo verovati u istinu,
13:35
To accept that, we've got
to believe in truth,
to believe in truth,
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13:37
we've got to encourage
more active ways of knowing.
more active ways of knowing.
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moramo podsticati
aktivnije načine saznavanja
aktivnije načine saznavanja
i moramo posedovati skromnost
13:41
And we've got to have the humility
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da uvidimo da nismo mera svih stvari.
13:44
to realize that we're not
the measure of all things.
the measure of all things.
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13:49
We may yet one day realize the vision
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Možda ćemo tek jednog dana
ostvariti viziju
ostvariti viziju
da imamo internet u svom mozgu.
13:52
of having the internet in our brains.
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Ali ako želimo da to bude
nešto što oslobađa a ne zastrašuje,
nešto što oslobađa a ne zastrašuje,
13:56
But if we want that to be liberating
and not terrifying,
and not terrifying,
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ako želimo da proširimo svoje razumevanje
14:00
if we want it to expand our understanding
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a ne samo pasivno saznavanje,
14:03
and not just our passive knowing,
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moramo da upamtimo da naše perspektive,
14:06
we need to remember that our perspectives,
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koliko god bile čudesne i lepe,
14:10
as wondrous, as beautiful as they are,
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jesu samo to -
14:14
are just that --
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perspektive vezane za jednu stvarnost.
14:15
perspectives on one reality.
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Hvala.
14:19
Thank you.
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(Aplauz)
14:20
(Applause)
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ABOUT THE SPEAKER
Michael Patrick Lynch - PhilosopherMichael Patrick Lynch examines truth, democracy, public discourse and the ethics of technology in the age of big data.
Why you should listen
What is truth and why does it matter? Does information technology help or hinder its pursuit? And how do we encourage more productive public discourse? These are some of the questions that animate Michael Lynch's work as a philosopher.
Lynch is a writer and professor of philosophy at the University of Connecticut, where he directs the Humanities Institute. His work concerns truth, democracy, public discourse and the ethics of technology. Lynch is the author or editor of seven books, including The Internet of Us: Knowing More and Understanding Less in the Age of Big Data, In Praise of Reason: Why Rationality Matters for Democracy, Truth as One and Many and the New York Times Sunday Book Review Editor’s pick, True to Life.
The recipient of the Medal for Research Excellence from the University of Connecticut’s College of Liberal Arts and Sciences, he is The Principal Investigator for Humility & Conviction in Public Life, a $7 million project aimed at understanding and encouraging meaningful public discourse funded by the John Templeton Foundation and the University of Connecticut. He's a frequent contributor to the New York Times "The Stone" blog.
Michael Patrick Lynch | Speaker | TED.com