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Russian speakers are on average 124 milliseconds faster than English speakers at identifying when dark blue shades into light blue. A French person is a tad more likely than an Anglophone to imagine a table as having a high voice if it were a cartoon character, because the word is marked as feminine in his language.This is cool stuff. But the question is whether such infinitesimal differences, perceptible only in a laboratory, qualify as worldviews — cultural standpoints or ways of thinking that we consider important. I think the answer is no.

In Mandarin Chinese, for example, you can express If you had seen my sister, you’d have known she was pregnant with the same sentence you would use to express the more basic If you see my sister, you know she’s pregnant. One psychologist argued some decades ago that this meant that Chinese makes a person less sensitive to such distinctions, which, let’s face it, is discomfitingly close to saying Chinese people aren’t as quick on the uptake as the rest of us. The truth is more mundane: Hypotheticality and counterfactuality are established more by context in Chinese than in English.

But if a language is not a worldview, what do we tell the guy in the lecture hall? Should we care that in 100 years only about 600 of the current 6,000 languages may be still spoken?The answer is still yes, but for other reasons.

we sometimes forget that cultural differences represent profound psychological differences. The critical question for all nations is, “How can we engage globalization without losing our traditions?” For traditions are our links with the past. How do our traditions become integrated into some new worldview?At its core, globalization is not about communications technology; it’s about personal identity. It goes to the psychological foundations of a people. It is the process of realizing that wherever we come from, from now on, we are “one people” with one destiny.

WILLIAM V. WISHARD Lake Ridge, Va., May 27, 2014 The writer is a former trends analyst and author of “Between Two Ages: The 21st Century and the Crisis of Meaning.”

Yes, there’s a certain satisfaction in being critical of our authors, but isn’t it more interesting to put ourselves in a frame of mind to find inspiration in them?

The skill at unmasking error, or simple intellectual one-upmanship, is not totally without value, but we should be wary of creating a class of self-satisfied debunkers — or, to use a currently fashionable word on campus, people who like to “trouble” ideas. In overdeveloping the capacity to show how texts, institutions or people fail to accomplish what they set out to do, we may be depriving students of the chance to learn as much as possible from what they study.

two traditions: of critical inquiry in pursuit of truth and exuberant performance in pursuit of excellence. In the last half-century, though, emphasis on inquiry has become dominant, and it has often been reduced to the ability to expose error and undermine belief. The inquirer has taken the guise of the sophisticated (often ironic) spectator, rather than the messy participant in continuing experiments or even the reverent beholder of great cultural achievements.

Every morning as a child, I'd watch thousands of men walk down that hill to work in the shipyard. I'd watch those same men walking back home every night. It has to be said, the shipyard was not the most pleasant place to live next door to, or indeed work in. The shipyard was noisy, dangerous, highly toxic, with an appalling health and safety record. 2:34 Despite that, the men and women who worked on those ships were extraordinarily proud of the work they did, and justifiably so. Some of the largest vessels ever constructed on planet Earth were built right at the end of my street.

He said, "What the hell are you gonna do?" ♪ 11:23 ♪ I said, "Anything but this!" ♪ 11:26 ♪ These dead man's boots know their way down the hill ♪ 11:29 ♪ They can walk there themselves and they probably will ♪ 11:32 ♪ But they won't walk with me ‘cause I'm off the other way ♪ 11:35 ♪ I've had it up to here, I'm gonna have my say ♪ 11:37 ♪ When all you've got left is that cross on the wall ♪ 11:40 ♪ I want nothing from you, I want nothing at all ♪ 11:43 ♪ Not a pension, nor a pittance, when your whole life is through ♪ 11:46 ♪ Get this through your head, I'm nothing like you ♪ 11:49 ♪ I'm done with all the arguments, there'll be no more disputes ♪ 11:54 ♪ And you'll die before you see me in your dead man's boots ♪

So the procession is moving at a stately pace down my street, and as it approaches my house, I start to wave my flag vigorously, and there is the Queen Mother. I see her, and she seems to see me. She acknowledges me. She waves, and she smiles. And I wave my flag even more vigorously. We're having a moment, me and the Queen Mother. She's acknowledged me. And then she's gone. 13:50 Well, I wasn't cured of anything. It was the opposite, actually. I was infected. I was infected with an idea. I don't belong in this street. I don't want to live in that house. I don't want to end up in that shipyard. I want to be in that car.