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The broadcast has become an origin story of fake news and technological anxiety in the United States, and its tentacled aliens watch when we talk of fake news today. Then, as now, the worry over whether the news can be believed was a proxy for something else entirely – fear of the new technologies that brought it. Scholars have convincingly questioned the scale of the 1938 panic. Everybody loves a good story – especially the newspapers threatened by radio news, the social scientists seeking a claim to relevance, and Welles, great ham that he was. Firsthand accounts attest that some listeners did panic, but many more did not. Why, then, did millions more find the panic so easy to believe these past 80 years?

In that decade, radio became more trusted than newspapers. The reasons had to do partially with the unique characteristics of the medium – its intimacy and ability to put you on the spot to hear as an event unfolded without a reporting gap in which craven newspapermen could insert their own slant. It also had to do with the trueness of the sounds that radio reproduced.

In November, three days after the War of the Worlds broadcast, Dorothy Thompson, a syndicated columnist and radio reporter, published an oft-cited piece in response, entitled ‘Mr Welles and Mass Delusion’, in which she argued that the broadcast suggested American susceptibility to foreign propaganda:All unwittingly Mr Orson Welles and the Mercury Theatre of the Air have made one of the most fascinating and important demonstrations of all time. They have proved that a few effective voices, accompanied by sound effects, can so convince masses of people of a totally unreasonable, completely fantastic proposition as to create nationwide panic … If people can be frightened out of their wits by mythical men from Mars, they can be frightened into fanaticism by the fears of Reds, or convinced that America is in the hands of 60 families, or aroused to revenge against any minority, or terrorised into subservience to leadership because of any imaginable menace.

The new opinion poll, which was carried out by Sun Yat-Sen University, found wide support for gene editing among the sampled 4,700 Chinese, including a group of respondents who were HIV positive. More than 60% favored legalizing edited children if the objective was to treat or prevent disease. (Polls by the Pew Research Center have found similar levels support in the US for gene editing.)

He appeared to anticipate the concerns his study could provoke. “I support gene editing for the treatment and prevention of disease,” He posted in November to the social media site WeChat, “but not for enhancement or improving I.Q., which is not beneficial to society.” 

A person who knows He said his scientific ambitions appear to be in line with prevailing social attitudes in China, including the idea that the larger communal good transcends individual ethics and even international guidelines.

The biggest concern is that we might one day create conscious machines: sentient beings with beliefs, desires and, most morally pressing, the capacity to suffer. Nothing seems to be stopping us from doing this. Philosophers and scientists remain uncertain about how consciousness emerges from the material world, but few doubt that it does. This suggests that the creation of conscious machines is possible.

If we did create conscious beings, conventional morality tells us that it would be wrong to harm them — precisely to the degree that they are conscious, and can suffer or be deprived of happiness. Just as it would be wrong to breed animals for the sake of torturing them, or to have children only to enslave them, it would be wrong to mistreat the conscious machines of the future.

Anything that looks and acts like the hosts on “Westworld” will appear conscious to us, whether or not we understand how consciousness emerges in physical systems. Indeed, experiments with AI and robotics have already shown how quick we are to attribute feelings to machines that look and behave like independent agents.

Ending racism in all of its forms would serve the purpose of social reconciliation and ending social injustice. The aspect of racism that is most readily resolved through political means is institutional racism, economic outcomes that are differentiated by race. Economic democracy is a term for the elimination of coercive economic power. The New Deal took steps in this direction. But it was motivated by the desire to save capitalism, not from an enlightened view of social reconciliation through the elimination of class conflict. Economic democracy would end the motivation for institutional racism.