Search This Blog

Monday, June 6, 2011

Don't Believe Facebook; You Only Have 150 Friends by NPR STAFF

Don't Believe Facebook; You Only Have 150 Friends


According to "Dunbar's Number," human beings can maintain a network of only about 150 close friends.
Enlargeistockphoto.com
According to "Dunbar's Number," human beings can maintain a network of only about 150 close friends.

GORE-TEX, the company that makes wetsuits, hiking boots and ponchos, is the subject of a famous anecdote in the world of sociology. It centers on the guy who founded the company, Bill Gore.
"When Bill Gore set the company up, he set it up in his backyard," Robin Dunbar, a professor of evolutionary anthropology at the University of Oxford, tells NPR's Rachel Martin.
From its modest beginnings, GORE-TEX grew and grew, Dunbar says, until Gore opened up a large factory. That, too, continued to grow.
Then one day, Dunbar says, Gore walked into his factory.
"And he simply didn't know who everybody was."
Gore wondered why this was. "It was his gut instinct," Dunbar says, "that the bigger a company got, people working for the company were much less likely to work hard and help each other out."
Gore did some counting, and realized that after putting about 150 people in the same building, things at GORE-TEX just did not run smoothly. People couldn't keep track of each other. Any sense of community was gone.
So Gore made the decision to cap his factories at 150 employees.
"Whenever they needed to expand the company," Dunbar says, "he would just build a new factory. Sometimes right on the parking lot next door."
Things ran better this way, Gore realized. In smaller factories, Dunbar says, "everybody knew who was who. Who was the manager, who was the accountant, who made the sandwiches for lunch."
Business was never better. One-hundred fifty, it seemed, was a magic number.
The Truth About Your Facebook Friends
Most of Dunbar's research has focused on why the GORE-TEX model was a success. That model is based on the idea that human beings can hold only about 150 meaningful relationships in their heads. Dunbar has researched the idea so deeply, the number 150 has been dubbed "Dunbar's Number."
Ironically, the term was coined on Facebook, where 150 friends may seem like precious few.
"There was a discussion by people saying 'I've got too many friends — I don't know who half these people are,'" Dunbar says. "Somebody apparently said, 'Look, there's this guy in England who says you can't have more than 150.'"
Dunbar has found 150 to be the sweet spot for hunter-gatherer societies all over the world. From the Bushmen of Southern Africa to Native American tribes, a typical community is about 150 people. Amish and Hutterite communities — even most military companies around the world — seem to follow the same rule.
The reason 150 is the optimal number for a community comes from our primate ancestors, Dunbar says. In smaller groups, primates could work together to solve problems and evade predators. Today, 150 seems to be the number at which our brains just max out on memory.
But what does this all mean if you're not Amish — or the CEO of GORE-TEX?
A Friendly Network Stretched Thin
"We developed this 150 limit at a time when most of those people lived geographically close to you," says David Dobbs, who blogs for Wired magazine. His own network of relationships is an example of how Dunbar's Number is facing modern-day complications.
Dobbs has a father in Texas, a sister in California and close friends in New Hampshire and Illinois. Plus, he's got business contacts all over the world.
It all adds up, Dunbar says, to a very fragmented 150-member network.
"You grow up somewhere, you go to school on the other side of the country, you get a job, you go to Europe for a bit — it's much harder for us to keep those relationships working and good when they're that distributed," Dunbar says.
Dobbs offers another modern challenge: What happens when your work relationships have elements of social relationships as well? Who has the time for both?
For workers in smaller companies, Dunbar says, that problem is often solved for them. In companies smaller than 500 people, his research has shown, "there's a very strong tendency for colleagues also to be your friends."
How about if you're employed by a larger corporation, upwards of several thousand people? You're more likely to venture outside your vocational network in your social life.
Community Over 'Friends'
Dunbar says there are some neurological mechanisms in place to help us cope with the ever-growing amount of social connections life seems to require. Humans have the ability, for example, to facially recognize about 1,500 people. Now that would be an impressive number of Facebook friends.
Yet the problem with such a large number of "friends," Dunbar says, is that "relationships involved across very big units then become very casual — and don't have that deep meaning and sense of obligation and reciprocity that you have with your close friends."
One solution to that problem, he adds, can be seen in the modern military. Even as they create "supergroups" — battalions, regiments, divisions — most militaries are nonetheless able to maintain the sense of community felt at the 150-person company level.
"The answer has to come out of that," Dunbar says, "trying to create a greater sense of community.
"In a way, Americans are lucky in that respect," he adds. "There's this long tradition of commitment to ideals that binds Americans together. That isn't always true elsewhere."
While modern society does make it hard to hang on to friends who aren't geographically close, Dunbar says, his research shows family is different.
"Friends, if you don't see them, will gradually cease to be interested in you," he says. "Family relationships seem to be very stable. No matter how far away you go, they love you when you come back."
 

Thirukural (வாழ்க வள்ளுவம்:வளர்க தமிழ்!!!! பொருட்பால்:படையியல்!!!! படைசெருக்கு:அதிகாரம்78/133)


வாழ்க வள்ளுவம்:வளர்க தமிழ்!!!! பொருட்பால்:படையியல்!!!! படைசெருக்கு:அதிகாரம்78/133

வாழ்க வள்ளுவம்:வளர்க தமிழ்!!!!
பொருட்பால்:படையியல்!!!!
படைசெருக்கு:அதிகாரம்78/133

771.
என்னைமுன் நில்லன்மின் தெவ்விர் பலரென்னை
முன்நின்று கல்நின் றவர்.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177344"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
Ye foes! stand not before my lord! for many a one
Who did my lord withstand, now stands in stone!
Explanation :
O my foes, stand not before my leader; (for) many are those who did so but afterwards stood (in the shape of) statues.
*******************************************
772.
கான முயலெய்த அம்பினில் யானை
பிழைத்தவேல் ஏந்தல் இனிது.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177345"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
Who aims at elephant, though dart should fail, has greater praise.
Than he who woodland hare with winged arrow slays.
Explanation :
It is more pleasant to hold the dart that has missed an elephant than that which has hit hare in the forest.
*******************************************
773.
பேராண்மை என்ப தறுகண்ஒன் றுற்றக்கால்
ஊராண்மை மற்றதன் எஃகு.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177346"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
Fierceness in hour of strife heroic greatness shows;
Its edge is kindness to our suffering foes.
Explanation :
The learned say that fierceness (incontest with a foe) is indeed great valour; but to become a benefactor in case of accident (to a foe) is the extreme (limit) of that valour.
*****************************************
774.
கைவேல் களிற்றொடு போக்கி வருபவன்
மெய்வேல் பறியா நகும்.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177347"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
At elephant he hurls the dart in hand; for weapon pressed,
He laughs and plucks the javelin from his wounded breast.
Explanation :
The hero who after casting the lance in his hand on an elephant, comes (in search of another) will pluck the one (that sticks) in his body and laugh (exultingly).
*******************************************
775.
விழித்தகண் வேல்கொண டெறிய அழித்திமைப்பின்
ஒட்டன்றோ வன்க ணவர்க்கு.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177348"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
To hero fearless must it not defeat appear,
If he but wink his eye when foemen hurls his spear.
Explanation :
Is it not a defeat to the valiant to wink and destroy their ferocious look when a lance in cast at them (by their foe) ?
********************************************
776.
விழுப்புண் படாதநாள் எல்லாம் வழுக்கினுள்
வைக்கும்தன் நாளை எடுத்து.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177349"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
The heroes, counting up their days, set down as vain
Each day when they no glorious wound sustain.
Explanation :
The hero will reckon among wasted days all those on which he had not received severe wounds.
***********************************************
777.
சுழலும் இசைவேண்டி வேண்டா உயிரார்
கழல்யாப்புக் காரிகை நீர்த்து.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177350"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
Who seek for world-wide fame, regardless of their life,
The glorious clasp adorns, sign of heroic strife.
Explanation :
The fastening of ankle-ring by those who disire a world-wide renown and not (the safety of) their lives is like adorning (themselves).
*********************************************
778.
உறின்உயிர் அஞ்சா மறவர் இறைவன்
செறினும் சீர்குன்றல் இலர்.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177351"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
Fearless they rush where'er 'the tide of battle rolls';
The king's reproof damps not the ardour of their eager souls.
Explanation :
The heroes who are not afraid of losing their life in a contest will not cool their ardour, even if the king prohibits (their fighting).
***********************************************
779.
இழைத்தது இகவாமைச் சாவாரை யாரே
பிழைத்தது ஒறுக்கிற் பவர்.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177352"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
Who says they err, and visits them scorn,
Who die and faithful guard the vow they've sworn?
Explanation :
Who would reproach with failure those who seal their oath with their death ?
********************************************
780.
புரந்தார்கண் நீர்மல்கச் சாகிற்பின் சாக்காடு
இரந்துகோள் தக்கது உடைத்து.
இணைப்பினை அழுத்தி குறட்பாவினை இனிய இசையில் விளக்கத்துடன் கேட்டு மகிழுங்கள்.
<a onClick='window.open("http://www.raaga.com/player4/?id=177353"
Translation by Rev. Dr. G. U. Pope, Rev W. H. Drew,Rev. John Lazarus and Mr F. W. Ellis
If monarch's eyes o'erflow with tears for hero slain,
Who would not beg such boon of glorious death to gain?
Explanation :
If (heroes) can so die as to fill with tears the eyes of their rulers, such a death deserves to be obtained even by begging.
****************************************************
குறட்பா இணைப்புக்களை சேமித்துக் கொள்ளுங்கள் நண்பரே!!! எப்போது வேண்டுமானாலும் எந்த குறள் வேண்டுமானாலும் உங்கள் குழந்தைகளுடனோ, நண்பர்களுடனோ இனிய இசையில், விளக்கத்துடன் தமிழில் கேட்டு மகிழ உதவியாக இருக்கும். ஆங்கிலத்திலும் போப், அவர்களால் மொழிபெயர்க்கப்பட்டு விளக்கத்துடன் கொடுக்கப்பட்டுள்ளது. மேலும் வேறு மொழிகளில் பதிவுகள் கிடைத்தால் நண்பர்களுடன் பகிர்ந்து கொள்ள விருப்பம் உண்டு. விருப்பம் உள்ள அன்பர்கள் நண்பர்கள் தொடர்பு கொள்ளவும். நன்றி.......அன்புடன் கே எம் தர்மா....

The business case for reducing greenhouse gas emissions




There is a compelling business case to reduce emissions, both here and globally. AAP

A combination of science and economics provide compelling reasons for policy initiatives and decisions by businesses and households to reduce emissions of greenhouse gases.
The arguments are strongest for a global strategy. They are more nuanced for an individual country such as Australia to take unilateral action.
Most of the policy focus is on anthropogenic emissions or pollution associated with the combustion of fossil fuels, and particularly in the production of electricity and transport which we value, and with deforestation.
Under past behaviour, and business as usual, we treat the atmosphere as a free dumping ground for greenhouse gas emissions.
There is a strong consensus, but not unanimity, of scientific views that the global build-up of greenhouse gas emissions since the industrial revolution is causing climate change and will cause more climate change in the future.
Similarly, there is a consensus, but not uniformity, of views of economists and others that climate change will cause economic costs.
Costs of climate change are associated with rising sea levels and the need to relocate some people, costs of adapting agriculture to changes in temperatures and rainfall, development of new and more expensive water, the need to build more robust structures to withstand adverse weather events, and loss of ecosystems and biodiversity.
We refer to the costs of climate change as the external costs or pollution costs not currently considered in decisions to combust fossil fuels and clear forests.
Global society would be better off if we recognized explicitly the external or pollution costs of greenhouse gas emissions.
Including the external costs of pollution, along with the private costs now faced by businesses and households, in decisions to combust fossil fuels and to deforest would redirect the choice of products to produce and consume and change production processes from socially less valuable products and processes to socially more valuable products and processes.
This process of raising global welfare will involve a less carbon-intensive global economy with less greenhouse gas emissions.
We do not have perfect and costless knowledge, and there are some who contest the science of climate change and others question the magnitudes of estimates of the external costs of climate change.
Science and economics in the past have had different theories, interpretation of facts and so forth on almost every issue. And so may this contest of knowledge continue.
In a realistic world of uncertainty, governments, businesses and households have to make decisions.
Taking decisions to reduce greenhouse gas emissions to reduce the probability of future climate and the associated costs of adapting to a changed climate might be seen as a large insurance payment to reduce a high probability future cost.
Because greenhouse gas emissions and climate change is a global pollution problem, the ideal solution is a global policy to place a common price on the pollution across all countries and all activities which generate the pollution.
Such an agreement would minimize the cost of reducing pollution, and all countries would gain.
In the absence of a global agreement there is an incentive for individual countries to free ride on others.
That is, by not reducing its own pollution and incurring the costs of changing production methods and the mix of products produced and consumed for a less carbon-intensive economy, a single country still enjoys the benefits of less climate change due to the pollution reduction decisions of other countries.
This line of argument has been invoked by some to delay Australian policy to reduce greenhouse gas emissions until most of the other polluting countries do the same.
Counter-arguments favouring Australia adopting policies to reduce its greenhouse gas emissions sooner rather than later include the following.
First, other countries, including the European Union and New Zealand, and arguably China, already have in place policies to reduce emissions.
Second, Australia could and should facilitate a desirable global agreement, or encourage other countries to move more quickly, by providing a demonstrated and effective example.
A third set of arguments is that there will be early mover advantages in developing policies and technologies to reduce emissions and a less carbon-intensive economy.
Fourth, for some Australians, but clearly not all, the warm inner glow from recognizing the external costs of greenhouse gas emissions and contributing to a global effort to reduce future climate change has value.
Again, there are a range of legitimate views about the importance and magnitudes of these benefits, and especially relative to the costs of changing our purchases and production methods to reduce greenhouse gas emissions.
If Australia moves before other countries, some argue it will be ineffective because of “carbon leakage” and result in unnecessary adjustments to the energy intensive trade exposed industries (EITE).
These effects can be offset by sensible policy design.
This could take the form of a consumption base rather than a production base, or if a production base, then appropriate compensation of the EITE as proposed by Ross Garnaut.

    AUTHOR

  1. John Freebairn

    Professor, Department of Economics at University of Melbourne

DISCLOSURE STATEMENT

John Freebairn does not work for, consult to, own shares in or receive funding from any company or organisation that would benefit from this article, and has no relevant affiliations.
Our goal is to ensure the content is not compromised in any way. We therefore ask all authors to disclose any potential conflicts of interest before publication.

 CONTENT LICENCE

Licenced as Public Domain under Creative Commons. SeeCreative Commons - Attribution Licence