Have a deep view into what people are curious about.

🔗 Economics

The Penn effect is the economic finding that real income ratios between high and low income countries are systematically exaggerated by gross domestic product (GDP) conversion at market exchange rates. It is associated with what became the Penn World Table, and it has been a consistent econometric result since at least the 1950s.

The "Balassa–Samuelson effect" is a model cited as the principal cause of the Penn effect by neo-classical economics, as well as being a synonym of "Penn effect".

🔗 Transport

Smeed's Law, named after R. J. Smeed, who first proposed the relationship in 1949, is a purported empirical rule relating traffic fatalities to traffic congestion as measured by the proxy of motor vehicle registrations and country population. The law proposes that increasing traffic volume (an increase in motor vehicle registrations) leads to an increase in fatalities per capita, but a decrease in fatalities per vehicle.

Smeed also predicted that the average speed of traffic in central London would always be nine miles per hour, because that is the minimum speed that people tolerate. He predicted that any intervention intended to speed traffic would only lead to more people driving at this "tolerable" speed unless there were any other disincentives against doing so.

His hypothesis in relation to road traffic safety has been refuted by several authors, who point out that fatalities per person have decreased in many countries, when the "Law" requires that they should increase as long as the number of vehicles per person continues to rise.

🔗 Lists 🔗 Psychology

A list of 'effects' that have been noticed in the field of psychology.

🔗 China 🔗 Central Asia 🔗 Languages

The Tocharian (sometimes Tokharian) languages ( or ), also known as Arśi-Kuči, Agnean-Kuchean or Kuchean-Agnean, are an extinct branch of the Indo-European language family spoken by inhabitants of the Tarim Basin, the Tocharians. The languages are known from manuscripts dating from the 5th to the 8th century AD, which were found in oasis cities on the northern edge of the Tarim Basin (now part of Xinjiang in Northwest China) and the Lop Desert. The discovery of these languages in the early 20th century contradicted the formerly prevalent idea of an east–west division of the Indo-European language family as centum and satem languages, and prompted reinvigorated study of the Indo-European family. Scholars studying these manuscripts in the early 20th century identified their authors with the Tokharoi, a name used in ancient sources for people of Bactria (Tokharistan). Although this identification is now believed to be mistaken, "Tocharian" remains the usual term for these languages.

The discovered manuscripts record two closely related languages, called Tocharian A (also East Tocharian, Agnean or Turfanian) and Tocharian B (West Tocharian or Kuchean). The subject matter of the texts suggests that Tocharian A was more archaic and used as a Buddhist liturgical language, while Tocharian B was more actively spoken in the entire area from Turfan in the east to Tumshuq in the west. A body of loanwords and names found in Prakrit documents from the Lop Nor basin have been dubbed Tocharian C (Kroränian). A claimed find of ten Tocharian C texts written in Kharoṣṭhī script has been discredited.

The oldest extant manuscripts in Tocharian B are now dated to the 5th or even late 4th century AD, making Tocharian a language of Late Antiquity contemporary with Gothic, Classical Armenian, and Primitive Irish.

🔗 Skepticism 🔗 History of Science 🔗 Sociology

The Sokal affair, also called the Sokal hoax, was a scholarly publishing sting perpetrated by Alan Sokal, a physics professor at New York University and University College London. In 1996, Sokal submitted an article to Social Text, an academic journal of postmodern cultural studies. The submission was an experiment to test the journal's intellectual rigor and, specifically, to investigate whether "a leading North American journal of cultural studies—whose editorial collective includes such luminaries as Fredric Jameson and Andrew Ross—[would] publish an article liberally salted with nonsense if (a) it sounded good and (b) it flattered the editors' ideological preconceptions".

The article, "Transgressing the Boundaries: Towards a Transformative Hermeneutics of Quantum Gravity", was published in the Social Text spring/summer 1996 "Science Wars" issue. It proposed that quantum gravity is a social and linguistic construct. At that time, the journal did not practice academic peer review and it did not submit the article for outside expert review by a physicist. Three weeks after its publication in May 1996, Sokal revealed in Lingua Franca that the article was a hoax.

The hoax sparked a debate about the scholarly merit of commentary on the physical sciences by those in the humanities; the influence of postmodern philosophy on social disciplines in general; academic ethics, including whether Sokal was wrong to deceive the editors and readers of Social Text; and whether Social Text had exercised appropriate intellectual rigor.

🔗 Philosophy 🔗 Education 🔗 Philosophy/Analytic philosophy

In philosophy, Wittgenstein's ladder is a metaphor set out by Ludwig Wittgenstein about learning. In what may be a deliberate reference to Søren Kierkegaard's Concluding Unscientific Postscript to Philosophical Fragments, the penultimate proposition of the Tractatus Logico-Philosophicus (translated from the original German) reads:

6.54

   My propositions serve as elucidations in the following way: anyone who understands me eventually recognizes them as nonsensical, when he has used them—as steps—to climb beyond them. (He must, so to speak, throw away the ladder after he has climbed up it.)

   He must transcend these propositions, and then he will see the world aright.

Given the preceding problematic at work in his Tractatus, this passage suggests that, if a reader understands Wittgenstein's aims in the text, then those propositions the reader would have just read would be recognized as nonsense. From Propositions 6.4–6.54, the Tractatus shifts its focus from primarily logical considerations to what may be considered more traditionally philosophical topics (God, ethics, meta-ethics, death, the will) and, less traditionally along with these, the mystical. The philosophy presented in the Tractatus attempts to demonstrate just what the limits of language are—and what it is to run up against them. Among what can be said for Wittgenstein are the propositions of natural science, and to the nonsensical, or unsayable, those subjects associated with philosophy traditionally—ethics and metaphysics, for instance.

Curiously, the penultimate proposition of the Tractatus, proposition 6.54, states that once one understands the propositions of the Tractatus, one will recognize that they are nonsensical (unsinnig), and that they must be thrown away. Proposition 6.54, then, presents a difficult interpretative problem. If the so-called picture theory of language is correct, and it is impossible to represent logical form, then the theory, by trying to say something about how language and the world must be for there to be meaning, is self-undermining. This is to say that the picture theory of language itself requires that something be said about the logical form sentences must share with reality for meaning to be possible. This requires doing precisely what the picture theory of language precludes. It would appear, then, that the metaphysics and the philosophy of language endorsed by the Tractatus give rise to a paradox: for the Tractatus to be true, it will necessarily have to be nonsense by self-application; but for this self-application to render the propositions of the Tractatus nonsense (in the Tractarian sense), then the Tractatus must be true.

Other philosophers before Wittgenstein, including Zhuang Zhou, Schopenhauer and Fritz Mauthner, had used a similar metaphor.

In his notes of 1930 Wittgenstein returns to the image of a ladder with a different perspective:

I might say: if the place I want to get could only be reached by way of a ladder, I would give up trying to get there. For the place I really have to get to is a place I must already be at now.
Anything that I might reach by climbing a ladder does not interest me.

🔗 United States 🔗 Computing 🔗 Computing/Computer hardware 🔗 Plan 9

The AT&T Hobbit is a microprocessor design that AT&T Corporation developed in the early 1990s. It was based on the company's CRISP (C-language Reduced Instruction Set Processor) design, which in turn grew out of Bell Labs' C Machine design of the late 1980s. C Machine, CRISP and Hobbit were optimized for running the C programming language. The design concentrated on fast instruction decoding, indexed array access and procedure calls. Its processor was partially RISC-like. The project ended in 1994 because the Hobbit failed to achieve commercially viable sales.

🔗 Medicine 🔗 Sociology 🔗 Physiology 🔗 Medicine/Cardiology 🔗 Medicine/Society and Medicine

The Roseto effect is the phenomenon by which a close-knit community experiences a reduced rate of heart disease. The effect is named for Roseto, Pennsylvania. The Roseto effect was first noticed in 1961 when the local Roseto doctor encountered Dr. Stewart Wolf, then head of Medicine of the University of Oklahoma, and they discussed, over a couple of beers, the unusually low rate of myocardial infarction in the Italian American community of Roseto compared with other locations. Many studies followed, including a 50-year study comparing Roseto to nearby Bangor. As the original authors had predicted, as the Roseto cohort shed their Italian social structure and became more Americanized in the years following the initial study, heart disease rates increased, becoming similar to those of neighboring towns.

From 1954 to 1961, Roseto had nearly no heart attacks for the otherwise high-risk group of men 55 to 64, and men over 65 had a death rate of 1% while the national average was 2%. Widowers outnumbered widows, as well.

These statistics were at odds with a number of other factors observed in the community. They smoked unfiltered stogies, drank wine "with seeming abandon" in lieu of milk and soft drinks, skipped the Mediterranean diet in favor of meatballs and sausages fried in lard with hard and soft cheeses. The men worked in the slate quarries where they contracted illnesses from gases and dust. Roseto also had no crime, and very few applications for public assistance.

Wolf attributed Rosetans' lower heart disease rate to lower stress. "'The community,' Wolf says, 'was very cohesive. There was no keeping up with the Joneses. Houses were very close together, and everyone lived more or less alike.'" Elders were revered and incorporated into community life. Housewives were respected, and fathers ran the families.