How we read each other's minds | Rebecca Saxe

Translator: Ereblir Kadriu Reviewer: Helena Bedalli

Today I'm going to talk to you about the problem of other minds.

Sot, une do t'ju flas per problemet e mendjes.

And the problem I'm going to talk about

Dhe problemi per te cilin do te flas

is not the familiar one from philosophy,

nuk eshte nga pikpamja filozofike,

which is, "How can we know

"Si mund ta dijme

whether other people have minds?"

nese njerezit e tjere kane mendje?"

That is, maybe you have a mind,

Kjo eshte, ndoshta ju keni mendje,

and everyone else is just a really convincing robot.

por te gjithe te tjeret s'jane vetcse robote shume te bindur.

So that's a problem in philosophy,

Pra ky eshte problemi filozofik.

but for today's purposes I'm going to assume

Por per qellimet e sotme une po pretendoj

that many people in this audience have a mind,

se shume njerez ne kete audience kane zgjuaresi,

and that I don't have to worry about this.

dhe nuk behem merak per kete.

There is a second problem that is maybe even more familiar to us

Eshte problemi i dyte qe ndoshta eshte me i njohur per ne

as parents and teachers and spouses

sikurse prinderit dhe mesuesit dhe ciftet bashkeshortore,

and novelists,

dhe novelistet,

which is, "Why is it so hard

qe eshte, " Pse eshte kaq e veshtire

to know what somebody else wants or believes?"

te dime cka do dhe cka beson dikush tjeter?"

Or perhaps, more relevantly,

Ose ndoshta, me perkatsisht,

"Why is it so hard to change what somebody else wants or believes?"

" Pse eshte aq e veshtire te ndryshojme dicka qe dikush pelqen ose beson?

I think novelists put this best.

Une mendoj qe novelistet e vene kete me se miri.

Like Philip Roth, who said,

Sic tha Philip Roth,

"And yet, what are we to do about this terribly significant business

Dhe tash, cka do te bejme ne lidhje me kete biznes tmeresisht te rendesishem

of other people?

te njerezve tjere?

So ill equipped are we all,

Pra te gjithe ne jemi te keq pajisur,

to envision one another's interior workings

per te parashikuar punen e brendshme te dikujt tjeter

and invisible aims."

dhe qellimet e padukshme

So as a teacher and as a spouse,

Si nje mesuese, dhe si nje bashkeshorte,

this is, of course, a problem I confront every day.

ky eshte, padyshim problemi qe une perballem cdo dite.

But as a scientist, I'm interested in a different problem of other minds,

Por si nje shkenctare, une jam e interesuar ne probleme te ndryshme te mendjeve tjera,

and that is the one I'm going to introduce to you today.

dhe kjo eshte ajo qe une do t'ua prezantoj sot.

And that problem is, "How is it so easy

Dhe ky problem eshte, " Sa e lehte eshte

to know other minds?"

te njohim mendjet e tjera?"

So to start with an illustration,

Pra te fillojme me nje ilustrim,

you need almost no information,

ju gati s'ju duhet asnje informacion,

one snapshot of a stranger,

nje foto e nje te huaji,

to guess what this woman is thinking,

per te gjetur se cka eshte duke menduar kjo grua,

or what this man is.

apo ky burre.

And put another way, the crux of the problem is

Po ta themi ne nje menyre tjeter, thelbi i problemit eshte

the machine that we use for thinking about other minds,

makina qe ne perdorim per te menduar per mendjet tjera,

our brain, is made up of pieces, brain cells,

truri yne, eshte i perbere nga pjese, qeliza te trurit,

that we share with all other animals, with monkeys

qe i ndajme me te gjitha kafshet tjera, majmunet

and mice and even sea slugs.

dhe minjte e madje me kermijte e detit.

And yet, you put them together in a particular network,

Dhe prape, ju i vendosoni te gjithe ata ne nje rrjet te vecante,

and what you get is the capacity to write Romeo and Juliet.

dhe ajo cka perfitoni eshte kapaciteti te shkruani Romeo dhe Xhulieta.

Or to say, as Alan Greenspan did,

Ose te themi, sic beri Alan Greenspan,

"I know you think you understand what you thought I said,

" Une e di qe ju mendoni se e kuptoni ate qe menduat se une thashe,

but I'm not sure you realize that what you heard

por nuk jam e sigurt nese ju kuptuat se cka ju degjuat

is not what I meant."

nuk eshte ajo cka doja te thoja."

(Laughter)

( Te qeshura)

So, the job of my field of cognitive neuroscience

Pra, puna ime ne fushen e neuroshkences njohese

is to stand with these ideas,

eshte te qendroj me keto ide,

one in each hand.

nga nje ne secilen dore.

And to try to understand how you can put together

Dhe te mundohem te kuptoj si mund ti vendos se bashku

simple units, simple messages over space and time, in a network,

unite te thjeshta, mesazhe te thjeshte mbi hapesiren dhe kohen, ne nje lidhje,

and get this amazing human capacity to think about minds.

dhe te fitoj kete kapacitet te mrekullushem njerezor per te menduar rreth mendjes.

So I'm going to tell you three things about this today.

Pra une do t'ju tregoj tri gjera per kete sot.

Obviously the whole project here is huge.

Sic duket projekti ketu eshte i madh.

And I'm going to tell you just our first few steps

Dhe une do t'ju tregoj vetem disa hapa te pare

about the discovery of a special brain region

rreth zbulimit te nje regjioni te vecante te trurit

for thinking about other people's thoughts.

per te menduarit rreth mendimeve te njerezve tjere.

Some observations on the slow development of this system

Disa hulumtime ne zhvillimin e ngadalshem te ketij sistemi

as we learn how to do this difficult job.

pasi ne mesojme si te bejme kete pune te veshtire.

And then finally, to show that some of the differences

Dhe se fundi, te tregojme se disa nga dallimet

between people, in how we judge others,

ne mes njerezve, se si ne i gjykojme te tjeret,

can be explained by differences in this brain system.

mund te sqarohen nga dallimet ne kete sistem te trurit.

So first, the first thing I want to tell you is that

Pra fillimisht, gjeja e pare qe dua t'ju tregoj

there is a brain region in the human brain, in your brains,

eshte nje zone e trurit ne trurin njerezor, ne trurin tuaj,

whose job it is to think about other people's thoughts.

puna e se cilit eshte te mendoje per mendimet e njerezve tjere.

This is a picture of it.

Kjo eshte nje foto e tij.

It's called the Right Temporo-Parietal Junction.

Quhet Nyja e djathte Temporo-Parietal.

It's above and behind your right ear.

Eshte siper dhe mbrapa veshit tuaj te djathte.

And this is the brain region you used when you saw the pictures I showed you,

Kjo eshte zona e trurit qe ju perdoret kur pate fotografine qe u tregova,

or when you read Romeo and Juliet

ose kur keni lexuar Romeo dhe Xhulieta

or when you tried to understand Alan Greenspan.

ose kur keni tentuar te kuptoni Alan Greenspan.

And you don't use it for solving any other kinds of logical problems.

Dhe nuk e perdorni ate per te zgjidhur asnje problem logjik.

So this brain region is called the Right TPJ.

Pra kjo zone e trurit quhet TPJ e djathte.

And this picture shows the average activation

Dhe kjo fotografi tregon aktivizimin mesatar

in a group of what we call typical human adults.

ne grupin qe ne i qujame te njeriu i rritur tipik.

They're MIT undergraduates.

Ata jane student te MIT.

(Laughter)

(te qeshura)

The second thing I want to say about this brain system

Gjeja e dyte qe dua te them per kete sistem te trurit

is that although we human adults

eshte se edhe pse ne njerezit e rritur

are really good at understanding other minds,

jemi shume te zote ne kuptimin e mendjeve tjera,

we weren't always that way.

nuk kemi qene gjithmone ashtu.

It takes children a long time to break into the system.

Femijeve ju merr kohe te gjate te hyjne ne sistem.

I'm going to show you a little bit of that long, extended process.

Do t'ju tregoj pak a shume per ate proces te gjere e te gjate.

The first thing I'm going to show you is a change between age three and five,

Gjeja e pare qe do t'ju tregoj eshte ndryshimi midis moshes tre dhe pese,

as kids learn to understand

pasi femijet mesojne te kuptojne

that somebody else can have beliefs that are different from their own.

se dikush tjeter mund te kete besime qe jane ndryshe nga vetja e tyre.

So I'm going to show you a five-year-old

Pra une do t'ju tregoj nje pese vjecar

who is getting a standard kind of puzzle

qe kupton nje lloj standard te enigmes

that we call the false belief task.

qe ne e quajme pune e besimit te rreme .

Rebecca Saxe (Video): This is the first pirate. His name is Ivan.

Rebecca Saxe ( Video): Ky eshte pirati i pare. Emri i tij eshte Ivan.

And you know what pirates really like?

Dhe a e din se cka ne te vertete piratet pelqejne?

Child: What? RS: Pirates really like cheese sandwiches.

Femiju: Cka? RS: Piratet me te vertete pelqejne sanduice me djathe.

Child: Cheese? I love cheese!

Femiju: Djathe? Me pelqen djathi!

RS: Yeah. So Ivan has this cheese sandwich,

RS: Po. Pra Ivan merr kete sanduic me djathe,

and he says, "Yum yum yum yum yum!

dhe thote, " Yum yum yum yum!

I really love cheese sandwiches."

Une me te vertete pelqej sanduicin me djathe."

And Ivan puts his sandwich over here, on top of the pirate chest.

Dhe Ivan e vendos sanduicin e tij ketu, mbi sendukun e piratit

And Ivan says, "You know what? I need a drink with my lunch."

Dhe Ivan thote, " E dini cka? Dua nje pije me dreken time."

And so Ivan goes to get a drink.

Keshtu Ivan shkon te marre nje pije.

And while Ivan is away

Dhe ndersa Ivan nuk eshte aty

the wind comes,

fryn ere,

and it blows the sandwich down onto the grass.

dhe e hedh sanduicin poshte ne bar.

And now, here comes the other pirate.

Dhe tani, ja ku vjen pirati tjeter.

This pirate is called Joshua.

Pirati quhet Joshua.

And Joshua also really loves cheese sandwiches.

Dhe Joshua gjithashtu pelqen sanduicet me djathe.

So Joshua has a cheese sandwich and he says,

Pra, Joashua merr nje sanduic me djathe dhe thote,

"Yum yum yum yum yum! I love cheese sandwiches."

" Yum yum yum yum! Me pelqen sanduici me djathe."

And he puts his cheese sandwich over here on top of the pirate chest.

Dhe ai e vendos sanduicin e tij ketu, mbi sendukun e piratit.

Child: So, that one is his.

Femiju: Pra, ky ketu eshte i tij.

RS: That one is Joshua's. That's right.

RS: Ai atje eshte i Joshua. Ne rregull.

Child: And then his went on the ground.

Femiju: Dhe pastaj sanduici i tij ra ne toke.

RS: That's exactly right.

RS: Kjo eshte saktsisht e vertete.

Child: So he won't know which one is his.

Femiju: Pra ai nuk do ta dije cili eshte i tij.

RS: Oh. So now Joshua goes off to get a drink.

RS:Oh. Tani Joshua shkon per te marre nje pije.

Ivan comes back and he says, "I want my cheese sandwich."

Ivan kthehet dhe thote, " Une dua sanduicin tim."

So which one do you think Ivan is going to take?

Pra cilen mendon se do ta marr Ivani ?

Child: I think he is going to take that one.

Femiju: Une mendoj qe ai do ta marr ate.

RS: Yeah, you think he's going to take that one? All right. Let's see.

RS: Po, ti mendon qe ai do ta marre ate? Ne rregull. Te shohim.

Oh yeah, you were right. He took that one.

Oh po, ju kishit te drejte. Ai mori ate.

So that's a five-year-old who clearly understands

Pra ky eshte nje pese vjecar i cili kupton qarte

that other people can have false beliefs

se njerezit e tjere mund te kene besime te rreme

and what the consequences are for their actions.

dhe cilat jane pasojat per veprimet e tyre.

Now I'm going to show you a three-year-old

Tani do t'u tregoj nje tre vjecar

who got the same puzzle.

qe ka te njejten enigme.

RS: And Ivan says, "I want my cheese sandwich."

RS: Kur Ivani thote, "Une dua sanduicin tim."

Which sandwich is he going to take?

Cilin sanduic do te marre ai?

Do you think he's going to take that one? Let's see what happens.

A mendon se ai do te marre ate atje? Te shohim cka do ndodhi.

Let's see what he does. Here comes Ivan.

Te shohim c'do te beje ai. Ja ku po vjen Ivan.

And he says, "I want my cheese sandwich."

Dhe ai thote, " Une dua sanducin tim."

And he takes this one.

Dhe ai merr kete ketu.

Uh-oh. Why did he take that one?

Uh-oh. Pse ai mori ate?

Child: His was on the grass.

Femiju: I atij ishte te bari.

So the three-year-old does two things differently.

Pra tre vejcari ben dy gjera ne menyre te ndryshme.

First, he predicts Ivan will take the sandwich

Fillimisht, ai parashikon qe Ivan do te marre sanduicin

that's really his.

qe ne te vertete eshte i tij.

And second, when he sees Ivan taking the sandwich where he left his,

Dhe e dyta, kur sheh Ivanin duke e marre sanduicin atje ku ai e pati lene,

where we would say he's taking that one because he thinks it's his,

kur ne do te themi ai po merr ate sepse ai mendon se eshte i tij,

the three-year-old comes up with another explanation:

tre vjecari vjen me nje sqarim tjeter:

He's not taking his own sandwich because he doesn't want it,

Ai nuk po merr sanduicin e vet sepse ai nuk e do me ate,

because now it's dirty, on the ground.

sepse tani eshte i piste, ra ne toke.

So that's why he's taking the other sandwich.

Pra per kete arsye ai eshte duke e marre sanduicin tjeter.

Now of course, development doesn't end at five.

Tani natyrisht, zhvillimi nuk ndalet ne moshen pese vjec.

And we can see the continuation of this process

Dhe ne mund ta shohim vazhdimesine e ketij procesi

of learning to think about other people's thoughts

te mesuarit si te mendojme rreth mendimeve te njerezve te tjere

by upping the ante

duke e rritur lojen

and asking children now, not for an action prediction,

dhe duke i pyetur nxenesit, jo per parashikim te veprimit,

but for a moral judgment.

por per nje gjykim moral.

So first I'm going to show you the three-year-old again.

Pra, se pari do te ju tregoj tre vjecarin perseri.

RS.: So is Ivan being mean and naughty for taking Joshua's sandwich?

RS: Mos eshte i keq Ivan qe po merr sanduicin e Joshua?

Child: Yeah.

Femiju: Po.

RS: Should Ivan get in trouble for taking Joshua's sandwich?

RS: A duhet t'i heqim veshin Ivanit qe i mori sanduicin Joshua-s?

Child: Yeah.

Femiju: Po.

So it's maybe not surprising he thinks it was mean of Ivan

R.S.: Pra ndoshta nuk eshte surprize qe ai mendon se Ivani ishte i lig

to take Joshua's sandwich,

qe mori sanduicin e Joshua-s,

since he thinks Ivan only took Joshua's sandwich

ai, bile mendon se Ivani mori sanduicin e Joshua-s

to avoid having to eat his own dirty sandwich.

per te shmangur ngrenjen e sanduicit te piset.

But now I'm going to show you the five-year-old.

Tani do t'ju tregoj pese vjecarin.

Remember the five-year-old completely understood

Mbani mend pese vjecari kuptoi teresisht

why Ivan took Joshua's sandwich.

pse Ivan mori sanduicin e Joshua-s.

RS: Was Ivan being mean and naughty

Video RS: A ishte Ivani i keq

for taking Joshua's sandwich?

qe mori sanduicin e Joshua-s?

Child: Um, yeah.

Femiju: Um, po.

And so, it is not until age seven

R.S. Dhe keshtu, vetem ne moshen shtate vjecare

that we get what looks more like an adult response.

ne marrim cka duket me shume si pergjigje e rritur.

RS: Should Ivan get in trouble for taking Joshua's sandwich?

RS: A duhet te ndeshkohet Ivani qe ka marr sanduicin e Joshua-s?

Child: No, because the wind should get in trouble.

Femiju: Jo, era duhet te ndeshkohet.

He says the wind should get in trouble

R.S. Ai thote era duhet te ndeshkohet

for switching the sandwiches.

per nderrimin e sanduiceve.

(Laughter)

(Qeshje)

And now what we've started to do in my lab

Dhe tani ajo qe kemi filluar te bejme ne laboratorin tim

is to put children into the brain scanner

eshte te vendosim femijet ne skanerin e trurit

and ask what's going on in their brain

dhe te shohim ata qe po ndodh ne trurin e tyre

as they develop this ability to think about other people's thoughts.

pasi e zhvillojne kete aftesi per te menduar per mendimet e njerezve tjere.

So the first thing is that in children we see this same brain region, the Right TPJ,

Pra gjeja e pare eshte se te femija shohim te aktivizohet e njejta zone e trurit, TPJ e djathte,

being used while children are thinking about other people.

ndersa fermijet jane duke menduar per njerezit e tjere.

But it's not quite like the adult brain.

Por nuk eshte njesoj si te truri i nje te rrituri.

So whereas in the adults, as I told you,

Ndersa në te rriturit, sikuse edhe ju thashe,

this brain region is almost completely specialized --

kjo zone e trurit eshte pothuajse teresisht e specializuar--

it does almost nothing else except for thinking about other people's thoughts --

ajo pothujase s'ben asgje tjeter vec te menduarit rreth mendimeve te njerezve te tjere--

in children it's much less so,

tek femijet eshte pak me pak,

when they are age five to eight,

kur ata jane ne moshe pese deri tete,

the age range of the children I just showed you.

renditja e moshes se femijeve qe posa jua tregova.

And actually if we even look at eight to 11-year-olds,

Dhe faktikisht nese ne shikojme tek mosha tete deri njembedhjete,

getting into early adolescence,

duke arritur ne adoleshencen e hershme,

they still don't have quite an adult-like brain region.

ata akoma nuk kane zonen adulte te trurit.

And so, what we can see is that over the course of childhood

Dhe keshtu, ajo cfare ne mund te shohim eshte se gjate femijrise

and even into adolescence,

dhe madje ne adoloshence,

both the cognitive system,

te dyja, edhe sistemi kognitiv,

our mind's ability to think about other minds,

aftesia e mendjes tone per te menduar per mendje tjera,

and the brain system that supports it

edhe sistemi i trurit qe e mbeshtet ate

are continuing, slowly, to develop.

jane duke vazhduar, ngadalshem, te zhvillohen.

But of course, as you're probably aware,

Por sigurisht, pasiqe ju jeni te vetdijshem,

even in adulthood,

madje edhe ne moshen e madhore

people differ from one another in how good they are

njerezit dallojne njeri me tjetrin se sa te mire jane ata

at thinking of other minds, how often they do it

per mendimin e mendjeve te tjera, sa shpesh e bejne ata kete

and how accurately.

dhe sa saktesisht.

And so what we wanted to know was, could differences among adults

Ne deshem te dime, nese diferenca ne mes te rritureve

in how they think about other people's thoughts

ne menyre se si ata mendojne per mendimet e te tjereve

be explained in terms of differences in this brain region?

mund te shpjegohet ne terma te diferences ne kete zone te trurit?

So, the first thing that we did is we gave adults a version

Pra, gjeja e pare qe beme eshte qe u dhame te rritureve nje version

of the pirate problem that we gave to the kids.

te problemit te pirateve te cilin ua dhame femijeve.

And I'm going to give that to you now.

Dhe une do t'ua tregoj tani.

So Grace and her friend are on a tour of a chemical factory,

Grace dhe shoqja e saj po vizitojne nje fabrike te produkteve kimike,

and they take a break for coffee.

dhe po bejne pushim per kafe.

And Grace's friend asks for some sugar in her coffee.

Shoqja e Grace kerkon ca sheqer ne kafen e saj.

Grace goes to make the coffee

Grace shkon ta beje kafen

and finds by the coffee a pot

dhe afer kafes gjen nje kuti

containing a white powder, which is sugar.

qe permban pluhur te bardhe, i cili eshte sheqer.

But the powder is labeled "Deadly Poison,"

Por etiketa thote " Helm Vdekjeprures".

so Grace thinks that the powder is a deadly poison.

Pra Grace mendon se pluhuri eshte helm vdekjeprures.

And she puts it in her friend's coffee.

Dhe e hedh ate ne kafen e shoqes se saj.

And her friend drinks the coffee, and is fine.

Dhe shoqja e saj e pi kafen, dhe nuk ndodh asgje.

How many people think it was morally permissible

Sa njerez mendojne qe moralisht ishte e lejushme

for Grace to put the powder in the coffee?

per Grace te hedhe pluhurin ne kafe?

Okay. Good. (Laughter)

Ne rregull. Mire. ( qeshje)

So we ask people, how much should Grace be blamed

Pra ne pyetem njerez, nese duhet te fajesohet Grace

in this case, which we call a failed attempt to harm?

ne kete rast, te cilin e quajme nje tentim i deshtuar per te bere dem?

And we can compare that to another case,

Dhe mund ta krahasojme ate me rastin tjeter,

where everything in the real world is the same.

ku cdo gje ne boten reale eshte e njejte.

The powder is still sugar, but what's different is what Grace thinks.

Pluhuri ende eshte sheqer, ndryshon vetem ajo qe mendon Grace.

Now she thinks the powder is sugar.

Tani ajo mendon qe pluhuri eshte sheqer.

And perhaps unsurprisingly, if Grace thinks the powder is sugar

Dhe ndoshta befasisht, nese Grace mendon se pluhuri eshte sheqer

and puts it in her friend's coffee,

dhe e vendos ate ne kafen e shoqes,

people say she deserves no blame at all.

njerezit thone ajo nuk meriton te fajesohet fare.

Whereas if she thinks the powder was poison, even though it's really sugar,

Ndersa, kur ajo mendon se pluhuri ishte helm, edhe pse ne te vertete eshte sheqer,

now people say she deserves a lot of blame,

njerezit thone qe ajo meriton te fajesohet.

even though what happened in the real world was exactly the same.

Edhe pse cka ndodhi ne boten reale ishte pikerisht e njejte.

And in fact, they say she deserves more blame

Dhe ne fakt, ata thone ajo ka me shume faj

in this case, the failed attempt to harm,

ne kete rast, tentimi i deshtuar per te bere dem,

than in another case,

sesa ne nje rast tjeter,

which we call an accident.

te cilin ne e quajme aksident.

Where Grace thought the powder was sugar,

Ku Grace mendoi qe pluhuri ishte sheqer,

because it was labeled "sugar" and by the coffee machine,

sepse keshtu thoshte etiketa prane makines se kafes,

but actually the powder was poison.

por faktikisht pluhuri ishte helm.

So even though when the powder was poison,

Keshtu edhe pse kur pluhuri ishte helm,

the friend drank the coffee and died,

dhe shoqja qe piu kafen, vdiq,

people say Grace deserves less blame in that case,

njerezit mendojne qe Grace meriton me pak faj

when she innocently thought it was sugar,

kur ajo pafajesisht mendoi qe ishte sheqer,

than in the other case, where she thought it was poison

sesa ne rastin tjeter, ku ajo mendoi qe ishte helm

and no harm occurred.

dhe nuk u be asnje dem.

People, though, disagree a little bit

Njerezit ketu, duket sikur nuk bien dakort

about exactly how much blame Grace should get

me graden e fajit qe duhet te bjere mbi Grace

in the accident case.

ne rastin e aksidentit.

Some people think she should deserve more blame,

Disa njerez mendojne ajo duhet te meritoje me shume faj,

and other people less.

disa te tjere me pak.

And what I'm going to show you is what happened when we look inside

Do t'u tregoj tani se cka ndodhi kur ne shikuam brenda

the brains of people while they're making that judgment.

trurit te njerezve ndersa ata jane duke e bere ate gjykim.

So what I'm showing you, from left to right,

Pra cka jam duke ju treguar, nga e majta ne te djathte,

is how much activity there was in this brain region,

eshte se sa shume aktivitet kishte ne kete zone te trurit,

and from top to bottom, how much blame

dhe nga lart poshte, shkalla e fajit

people said that Grace deserved.

qe meriton Grace sipas ketyre njerezve.

And what you can see is, on the left

Dhe ajo qe sheh eshte, ne te majte

when there was very little activity in this brain region,

ku kishte pak aktivitet ne kete zone te trurit,

people paid little attention to her innocent belief

njerezit i kushtuan pak vemendje besimit ne pafajsine e saj

and said she deserved a lot of blame for the accident.

dhe thane ajo meriton shume faj per aksidentin.

Whereas on the right, where there was a lot of activity,

Ndersa ne te djathtin, ku kishte shume aktivitet,

people paid a lot more attention to her innocent belief,

njerezit i kushtuan me shume vemendje besimit ne pafajsine e saj,

and said she deserved a lot less blame

dhe thane qe ajo meritonte shume me pak faj

for causing the accident.

per shkaktimin e aksidentit.

So that's good, but of course

Kjo eshte mire, por sigurisht

what we'd rather is have a way to interfere

do te donim te kishim nje menyre per te nderhyre

with function in this brain region,

ne funksioninim e kesaj zone te trurit,

and see if we could change people's moral judgment.

dhe te shihnim nese mund te nderrojme gjykimin moral te njerezve.

And we do have such a tool.

Dhe ne kemi nje mjet te tille.

It's called Trans-Cranial Magnetic Stimulation,

Quhet Trans-Cranial Magnetic Stimulation,

or TMS.

ose TMS.

This is a tool that lets us pass a magnetic pulse

Ky eshte nje mjet qe na lejon te kalojme nje impuls magnetik

through somebody's skull, into a small region of their brain,

nepermjet kafkes, ne nje zone te vogel te trurit,

and temporarily disorganize the function of the neurons in that region.

dhe ç'organizon perkohesisht funksionin e neuroneve ne ate zone.

So I'm going to show you a demo of this.

Do t'ju tregoj nje demo te kesaj.

First, I'm going to show you that this is a magnetic pulse.

Per t'ju treguar se kjo eshte nje impuls magnetik,

I'm going to show you what happens when you put a quarter on the machine.

do t'ju tregoj cfare ndodh kur vendosni nje monedhe ne makine.

When you hear clicks, we're turning the machine on.

Kur degjoni kercitje, makina eshte e ndezur.

So now I'm going to apply that same pulse to my brain,

Tani do te aplikoj te njejtin impuls ne trurin tim,

to the part of my brain that controls my hand.

ne pjesen e trurit qe kontrollon doren.

So there is no physical force, just a magnetic pulse.

Pra nuk ka force fizike, vetem nje impuls magnetik.

Woman (Video): Ready, Rebecca? RS: Yes.

Gruaja( Video): Gati, Rebecca? RS: Po.

Okay, so it causes a small involuntary contraction in my hand

Ne rregull, shkakton nje shtrengim te vogel te pavullnetshem te dores

by putting a magnetic pulse in my brain.

me nje impuls magnetik ne trurin tim.

And we can use that same pulse,

Dhe ne mund ta perdorim te njejtin impuls,

now applied to the RTPJ,

tani e aplikova ne RTPJ,

to ask if we can change people's moral judgments.

per te pare nese mund te ndryshojme gjykimin moral te njerezve.

So these are the judgments I showed you before, people's normal moral judgments.

Pra keto jane gjykimet qe u'a tregova me parë, gjykimet morale normale te njerezve.

And then we can apply TMS to the RTPJ

Tani te aplikojme TMS ne RTPJ

and ask how people's judgments change.

dhe te shohim si mund te ndryshojne gjykimet e njerezve.

And the first thing is, people can still do this task overall.

Dhe gjeja e pare eshte se njerezit akoma mund te bejne kete detyre ne pergjithesi.

So their judgments of the case when everything was fine

Pra gjykimet e tyre per rastin kur cdo gje ishte ne rregull

remain the same. They say she deserves no blame.

mbeten te njejta. Ata thone ajo nuk meriton faj.

But in the case of a failed attempt to harm,

Por ne rastin e tentimit te deshtuar te demit,

where Grace thought that it was poison, although it was really sugar,

ku Grace mendoi qe ishte helm, megjithese ishte me te vertete sheqer,

people now say it was more okay, she deserves less blame

njerezit thone qe ajo meriton me pak faj

for putting the powder in the coffee.

per vendosjen e pluhurit ne kafe.

And in the case of the accident, where she thought that it was sugar,

Dhe ne rastin e aksidentit, ku ajo mendoi qe ishte sheqer,

but it was really poison and so she caused a death,

por ne te vertete ishte helm dhe ajo shkatoi vdekje,

people say that it was less okay, she deserves more blame.

njerezit thone se s'eshte ne rregull, ajo meriton me shume faj.

So what I've told you today is that

Pra cka ju kam treguar sot eshte se

people come, actually, especially well equipped

njerezit jane, vecanerisht te pajisur mire

to think about other people's thoughts.

per te menduar rreth mendimeve te njerezve tjere.

We have a special brain system

Ne kemi nje sistem te vecante te trurit

that lets us think about what other people are thinking.

qe na lejon te mendojme cka mendojne njerezit e tjere.

This system takes a long time to develop,

Ky sistem merr kohe te gjate te zhvillohet

slowly throughout the course of childhood and into early adolescence.

ngadale pergjate femijerise dhe deri ne adoleshence te hershme.

And even in adulthood, differences in this brain region

Dhe madje ne moshen madhore, ndryshime ne kete pjese te trurit

can explain differences among adults

mund te shpjegojne ndryshimet ne menyren qe te rriturit

in how we think about and judge other people.

mendojne dhe gjykojne njerezit e tjere.

But I want to give the last word back to the novelists,

Por une dua t'jap fjalen e fundit novelisteve,

and to Philip Roth, who ended by saying,

dhe Philip Roth, i cili perfundoi duke thene,

"The fact remains that getting people right

" Fakti mbetet se te kuptosh drejt njerezit

is not what living is all about anyway.

nuk eshte kusht i domosdoshem ne jete".

It's getting them wrong that is living.

T'i kuptosh duke bere gabim eshte jetesa.

Getting them wrong and wrong and wrong,

Duke i kuptuar ata gabim dhe gabim dhe gabim,

and then on careful reconsideration,

dhe pastaj nje rishkim i kujdesshem,

getting them wrong again."

duke i kuptuar gabim ata perseri."

Thank you.

Faleminderit,

(Applause)

(Duartroktije)

Chris Anderson: So, I have a question. When you start talking about using

Chris Anderson : Kam nje pyetje. Kur ju filloni te flisni per perdorimin

magnetic pulses to change people's moral judgments,

e impulsit magnetik per te ndryshuar gjykimin moral te njerezve,

that sounds alarming.

kjo duket alarmante.

(Laughter)

(qeshje)

Please tell me that you're not taking phone calls from the Pentagon, say.

Ju lutem tregoni qe nuk po ju telefonojne, le te themi, nga Pentagoni.

RS: I'm not.

RS: Jo.

I mean, they're calling, but I'm not taking the call.

E kam fjalen, ata po telefonojne, por une nuk po pergjigjem.

(Laughter)

(qeshje)

CA: They really are calling?

CA: Me te vertete po telefonojne?

So then seriously,

Pra seriozisht,

you must lie awake at night sometimes

ju duhet te qendroni zgjuar naten ndonjehere

wondering where this work leads.

duke menduar ku na con kjo pune.

I mean, you're clearly an incredible human being,

Mendoj, ju ne menyre te qarte jeni e jashtezakonshme,

but someone could take this knowledge

por dikush mund ta marre kete njohuri

and in some future

dhe ne te ardhmen

not-torture chamber,

jo ne dhomen e tortures,

do acts that people here might be worried about.

por te beje veprime ne menyra qe njerezit ketu mund te shqetsoheshin.

RS: Yeah, we worry about this.

RS: Po, ne shqetsohemi per kete.

So, there's a couple of things to say about TMS.

Pra, jane disa gjera qe duhen te dime per TMS.

One is that you can't be TMSed without knowing it.

Nje eshte qe ju nuk mund tju aplikojne TMS pa e kuptuar ate.

So it's not a surreptitious technology.

Pra nuk behet fjale per nje teknologji sekrete.

It's quite hard, actually, to get those very small changes.

Eshte krejtsisht e veshtire, faktisht, te behen keto ndryshime te vogla.

The changes I showed you are impressive to me

Ndryshimet qe u'a tregova jane mbreselense per mua

because of what they tell us about the function of the brain,

per ate qe na tregojne per funksionin e trurit.

but they're small on the scale

Por ato jane te vogla ne shkallen

of the moral judgments that we actually make.

e gjykimeve morale qe ne faktikisht kemi bere.

And what we changed was not people's

Dhe cka ndryshuam nuk ishte gjykimi moral i njerzeve

moral judgments when they're deciding what to do,

kur ata jane te vendosur cfare te bejne,

when they're making action choices.

kur ata marrin zgjedhje te veprimeve.

We changed their ability to judge other people's actions.

Ne ndryshuam aftesine e tyre per te gjykuar veprimet e njerzve te tjere.

And so, I think of what I'm doing not so much as

Dhe keshtu, mendoj se per ate cka po bej jo edhe aq shume

studying the defendant in a criminal trial,

sa te studjoj te pandehurit ne nje gjyq penal,

but studying the jury.

por duke studjuar jurine.

CA: Is your work going to lead to any recommendations

CA: A do te ju drejtoje puna juaj ne ndonje rekomandim

in education, to perhaps bring up

ne edukim, qe ndoshta te sjellim

a generation of kids able to make fairer moral judgments?

nje gjenerate te femijeve qe jane ne gjendje te bejne gjykime morale me te drejta?

RS: That's one of the idealistic hopes.

RS: Kjo eshte njera nder shpresat idealistike.

The whole research program here of studying

I tere programi hulutues i studimiit

the distinctive parts of the human brain is brand new.

te pjeseve te vecanta te trurit njerezor eshte i ri.

Until recently, what we knew about the brain

Deri ne kohet e fundit, ajo qe dinim per trurin

were the things that any other animal's brain could do too,

ishin gjera qe secili tru i kafshes mund te beje gjithashtu,

so we could study it in animal models.

E mund ta studionim ne modelet e kafsheve.

We knew how brains see, and how they control the body

Kemi kuptuar se si truri arrin te shohe, per te kontrolluar trupin,

and how they hear and sense.

dhe si degjon e ndjen.

And the whole project of understanding

Dhe i tere projekti i te kuptuarit

how brains do the uniquely human things --

si truri ben gjera unike

learn language and abstract concepts,

meson gjuhe dhe koncepte abstrakte,

and thinking about other people's thoughts -- that's brand new.

dhe mendon per mendimet e njerezve te tjere -- kjo eshte e re.

And we don't know yet what the implications will be

Dhe akoma nuk e dime cfare implikime do te kete

of understanding it.

per t'a kuptuar ate.

CA: So I've got one last question. There is this thing called

C.A.: Nje pyetje e fundit. Eshte nje gje e quajtur

the hard problem of consciousness,

problemi i veshtire i ndergjegjes,

that puzzles a lot of people.

qe le ne medyshje shume njerez.

The notion that you can understand

Nocionin qe ju mund ta kuptoni

why a brain works, perhaps.

pse truri funksion, ndoshta,

But why does anyone have to feel anything?

Por pse duhet te kuptoje dicka?

Why does it seem to require these beings who sense things

Pse per te funksionuar kemi nevoje

for us to operate?

te kuptojme gjerat qe na rrethojne?

You're a brilliant young neuroscientist.

Ju jeni nje neuroscientist i ri e briliant,

I mean, what chances do you think there are

sipas jush, cfare shance ka

that at some time in your career,

qe heret a vone ne karieren tuaj,

someone, you or someone else,

dikush, ju ose dikush tjter

is going to come up with some paradigm shift

do te vije me disa zhvendosje paradigme

in understanding what seems an impossible problem?

ne kuptushmerine cka duket nje problem i pa mundshem?

RS: I hope they do. And I think they probably won't.

RS: Shpresoj qe ata do t'a bejne. Por mendoj qe nuk do ta bejne.

CA: Why?

CA: Pse?

RS: It's not called the hard problem of consciousness for nothing.

RS: Nuk eshte quajtur kot problemi i veshtire i ndergjegjes.

(Laughter)

(Qeshje)

CA: That's a great answer. Rebecca Saxe, thank you very much. That was fantastic.

CA: Kjo eshte nje pergjigje e shkelqyer. Rebecca Saxe, faleminderit shume. Kjo ishte fantastike.

(Applause)

(Duartrokitje)