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The issue is particularly important because most users still hold their phones close to the head; since the brain is particularly sensitive to external stimuli, even a small amount of heat could lead to medical trouble in the long term.

What makes it challenging to determine if a link between cell phones and cancer actually exists are the many variables involved. “The incidence of brain tumors is quite small, making it more difficult to study in large numbers,” says Dr. Eric Olyejar, a Radiation Oncologist from Ironwood Cancer and Research Centers, based in Chandler, Ariz. That means “quantifying the lifetime dose each patient received is extremely difficult.”

To make things more difficult, cancer often develops as a result of many different factors. “Family history, exposure to chemicals or radiation, growth defects, the amount of radiation that is actually coming from the phone, amount of time used, proximity to the brain, skull thickness, and wave frequency are only a few of the many variables,” Olyejar says.

cell phones have become so ubiquitous that it’s hard to compare the health of users and non-users.

Corballis's theories also help make sense of apparent anomalies such as linguist and anthropologist Daniel's Everett's work on the Pirahã, an Amazonian people who hit the headlines because of debates over whether their language has any words for colours, and, crucially, numbers. Corballis now thinks that the Pirahã language may not be that unusual, and cites the example of other languages from oral cultures, such as the Iatmul language of New Guinea, which is also said to lack recursion.

The emerging point is that recursion developed in the mind and need not be expressed in a language. But, as Corballis is at pains to point out, although recursion was critical to the evolution of the human mind, it is not one of those "modules" much beloved of evolutionary psychologists, many of which are said to have evolved in the Pleistocene. Nor did it depend on some genetic mutation or the emergence of some new neuron or brain structure. Instead, he suggests it came of progressive increases in short-term memory and capacity for hierarchical organisation - all dependent in turn on incremental increases in brain size.

But as Corballis admits, this brain size increase was especially rapid in the Pleistocene. These incremental changes can lead to sudden more substantial jumps - think water boiling or balloons popping. In mathematics these shifts are called catastrophes. So, notes Corballis, wryly, "we may perhaps conclude that the emergence of the human mind was catastrophic". Let's hope that's not too prescient.

So, does this mean that we should throw away all those pen-and-paper and survey-based studies of religion. Well no - they still tell us something. It's just not entirely clear what they are telling us!

it still leaves a lot of areas open for linguists to argue about. And the study did not build an exhaustive tree of any of the language families, in part because we probably don't have enough information to classify all of them at this point.

Still, it's hard to imagine any further details could overturn the gist of things, given how badly features failed to correlate across language families. And the work might be well received in some communities, since it provides an invitation to ask a fascinating question: given that there aren't obvious word order patterns across languages, how does the human brain do so well at learning the rules that are a peculiarity to any one of them?

probabilistic intuition. We’ll learn to judge what’s likely and unlikely—and what’s impossible to know. We’ll learn about distorting habits of mind like selection bias—and how to guard against them. We’ll gamble. We’ll read The Art of Probability for Scientists and Engineers by Richard Hamming, Expert Political Judgment by Philip Tetlock, and How to Cheat Your Friends at Poker by Penn Jillette and Mickey Lynn.

Post-State Diplomacy Why take this course? As the world becomes evermore atomized, understanding the new leaders and constituencies becomes increasingly important.

tribal insurgents to multinational corporations, private charities to pirate gangs, religious movements to armies for hire, a range of organizations now compete with (and sometimes eclipse) the nation-states in which they reside. Without capitals or traditional constituencies, they can’t be persuaded or deterred by traditional tactics.

that doesn’t mean diplomacy is dead; quite the opposite. Negotiating with these parties requires the same skills as dealing with belligerent nations—understanding the shareholders and alliances they must answer to, the cultures that inform how they behave, and the religious, economic, and political interests they must address.

Power has always depended on who can provide justice, commerce, and stability.

Remix Culture Why take this course? Modern artists don’t start with a blank page or empty canvas. They start with preexisting works. What you’ll learn: How to analyze—and create—artworks made out of other artworks

philosophical roots of remix culture and study seminal works like Robert Rauschenberg’s Monogram and Jorge Luis Borges’ Pierre Menard, Author of Don Quixote. And we’ll examine modern-day exemplars from DJ Shadow’s Endtroducing to Auto-Tune the News.

Applied Cognition Why take this course? You have to know the brain to train the brain. What you’ll learn: How the mind works and how you can make it work for you.

Writing for New Forms Why take this course? You can write a cogent essay, but can you write it in 140 characters or less? What you’ll learn: How to adapt your message to multiple formats and audiences—human and machine.

Doctors and other health-care workers can provide patients and families with probabilities for improvement or recovery, but statistics are hardly what is wanted. Even after profound injury or the diagnosis of an illness that statistically is nearly certain to be fatal, what people hear is the word nearly. How do we not allow the death of someone who might be saved? How do we avoid the equally intolerable salvation of a clinically dead person?

Injecting political agendas into these end-of-life complexities only confuses the problem without providing a solution.

The questions are how, when, and on whose terms we depart. It is curious that people might be convinced to avoid confronting death while they are healthy, and that society tolerates ad hominem arguments that obstruct rational debate over an authentic problem of ethics in an uncertain world.

Any seriously ill older person who winds up in a modern CCU immediately yields his autonomy. Even if the doctors, nurses, and staff caring for him are intelligent, properly educated, humanistically motivated, and correct in the diagnosis, they are manipulated not only by the tyranny of technology but also by the rules established in their hospital. In addition, regulations of local and state licensing agencies and the federal government dictate the parameters of what the hospital workers do and how they do it, and every action taken is heavily influenced by legal experts committed to their client’s best interest—values frequently different from the patient’s. Once an acutely ill patient finds himself in this situation, everything possible will be done to save him; he is in no position to offer an opinion.

Eventually, after hours or days (depending on the illness and who is involved in the care), the wisdom of continuing treatment may come into question. But by then the patient will likely have been intubated and placed on a ventilator, a feeding tube may have been inserted, a catheter placed in the bladder, IVs started in peripheral veins or threaded through a major blood vessel near the heart, and monitors attached to record an EKG, arterial blood pressure, temperature, respirations, oxygen saturation, even pressure inside the skull. Sequential pressure devices will have been wrapped around the legs. All the digital marvels have alarms, so if one isn’t working properly, an annoying beep, like the sound of a backing truck, will fill the patient’s room. Vigilant nurses will add drugs by the dozens to the IV or push them into ports. Families will hover uncertainly. Meanwhile, tens and perhaps hundreds of thousands of dollars will have been transferred from one large corporation—an insurer of some kind—to another large corporation—a health care delivery system of some kind.

While the expense of the drugs, manpower, and technology required to make a diagnosis and deliver therapy does sop up resources and thereby deny treatment that might be more fruitful for others, including the 46.3 million Americans who, according to the Census Bureau, have no health insurance, that isn’t the real dilemma of the critical care unit.

the problem isn’t getting into or out of a CCU; the predicament is in knowing who should be there in the first place.

Before we become ill, we tend to assume that everything can be treated and treated successfully. The prelate in Willa Cather’s Death Comes for the Archbishop was wiser. Approaching the end, he said to a younger priest, “I shall not die of a cold, my son. I shall die of having lived.”

best way to avoid unwanted admission to a critical care unit at or near the end of life is to write an advance directive (a living will or durable power of attorney for health care) when healthy.

, not many people do this and, more regrettably, often the document is not included in the patient’s chart or it goes unnoticed.

Since we are sure to die of having lived, we should prepare for death before the last minute. Entire corporations are dedicated to teaching people how to retire well. All of their written materials, Web sites, and seminars begin with the same advice: start planning early. Shouldn’t we at least occasionally think about how we want to leave our lives?

Flannery O’Connor, who died young of systemic lupus, wrote, “Sickness before death is a very appropriate thing and I think those who don’t have it miss one of God’s mercies.”

Because we understand the metaphor of conflict so well, we are easily sold on the idea that we must resolutely fight against our afflictions (although there was once an article in The Onion titled “Man Loses Cowardly Battle With Cancer”). And there is a place to contest an abnormal metabolism, a mutation, a trauma, or an infection. But there is also a place to surrender. When the organs have failed, when the mind has dissolved, when the body that has faithfully housed us for our lifetime has abandoned us, what’s wrong with giving up?

Group identification also plays a major role in how we make decisions — and that's another way facts can get filtered. Declining belief in climate science has been, for the most part in America, a conservative phenomenon. On the surface, that's curious: you could expect Republicans to be skeptical of economic solutions to climate change like a carbon tax, since higher taxes tend to be a Democratic policy, but scientific information ought to be non-partisan. Politicians never debate the physics of space travel after all, even if they argue fiercely over the costs and priorities associated with it. That, however, is the power of group thinking; for most conservative Americans, the very idea of climate science has been poisoned by ideologues who seek to advance their economic arguments by denying scientific fact. No additional data — new findings about CO2 feedback loops or better modeling of ice sheet loss — is likely to change their mind.

What's the answer for environmentalists? Change the message and frame the issue in a way that doesn't trigger unconscious opposition among so many Americans. That can be a simple as using the right labels: a recent study by researchers at the University of Michigan found that Republicans are less skeptical of "climate change" than "global warming," possibly because climate change sounds less specific. Possibly too because so broad a term includes the severe snowfalls of the past winter that can be a paradoxical result of a generally warmer world. Greens should also pin their message on subjects that are less controversial, like public health or national security. Instead of issuing dire warnings about an apocalyptic future — which seems to make many Americans stop listening — better to talk about the present generation's responsibility to the future, to bequeath their children and grandchildren a safer and healthy planet.

The bright side of all this irrationality is that it means human beings can act in ways that sometimes go against their immediate utility, sacrificing their own interests for the benefit of the group.

Our brains develop socially, not just selfishly, which means sustainable behavior — and salvation for the planet — may not be as difficult as it sometimes seem. We can motivate people to help stop climate change — it may just not be climate science that convinces them to act.

How could a stupid commercial trick me into believing that I loved a product I’d never actually tasted? Or that I drank Coke out of glass bottles? The answer returns us to a troubling recent theory known as memory reconsolidation. In essence, reconsolidation is rooted in the fact that every time we recall a memory we also remake it, subtly tweaking the neuronal details. Although we like to think of our memories as being immutable impressions, somehow separate from the act of remembering them, they aren’t. A memory is only as real as the last time you remembered it. What’s disturbing, of course, is that we can’t help but borrow many of our memories from elsewhere, so that the ad we watched on television becomes our own, part of that personal narrative we repeat and retell.

This idea, simple as it seems, requires us to completely re-imagine our assumptions about memory.  It reveals memory as a ceaseless process, not a repository of inert information. The recall is altered in the absence of the original stimulus, becoming less about what we actually remember and more about what we’d like to remember. It’s the difference between a “Save” and the “Save As” function. Our memories are a “Save As”: They are files that get rewritten every time we remember them, which is why the more we remember something, the less accurate the memory becomes. And so that pretty picture of popcorn becomes a taste we definitely remember, and that alluring soda commercial becomes a scene from my own life. We steal our stories from everywhere. Marketers, it turns out, are just really good at giving us stories we want to steal.

In 2009, for example, Stamen Design, a technology and design studio in San Francisco, created a live visualization of Twitter traffic during the MTV Video Music awards. In the animated graphic, floating bubbles, each displaying a photograph of a celebrity, expanded or contracted depending on the volume of Twitter activity about each star. The project provided a visceral way for viewers to understand which celebrities dominated Twitter talk in real time, says Eric Rodenbeck, the founder and creative director of Stamen Design.

Designers once created visual representations of data that would steer viewers to information that seemed the most important or newsworthy, he says; now they create visualizations that contain attractive overview images and then let users direct their own interactive experience — wherever it may take them. “It’s not about leading with a certain view anymore,” he says. “It’s about delivering the view that gets the most participation and engagement.”

Agar directly tackles Hughes’ ideas of a “democratic transhumanism.” Here as post-humans and humans live shoulder to shoulder in wonderful harmony, all persons have access to the technologies they want in order to promote their own flourishing.  Under girding all of this is the belief that no human should feel pressurised to become enhance. Agar finds no comfort with this and instead can foresee a situation where it would be very difficult for humans to ‘choose’ to remain human.  The pressure to radically enhance would be considerable given the fact that the radically enhanced would no doubt be occupying the positions of power in society and would consider the moral obligation to utilise to the full enhancement techniques as being a moral imperative for the good of society.  For those who were able to withstand then a new underclass would no doubt emerge between the enhanced and the un-enhanced. This is precisely the kind of society which Hughes appears to be overly optimistic will not emerge but which is more akin to Lee Silver’s prediction of the future with the distinction made between the "GenRich" and the "naturals”.  This being the case, the author proposes that we have two options: radical enhancement is either enforced across the board or banned outright. It is the latter option which Agar favours but crucially does not elaborate further on so it is unclear as to how he would attempt such a ban given the complexity of the issue. This is disappointing as any general initial reflections which the author felt able to offer would have added to the discussion and added further strength to his line of argument.

A Transhuman Manifesto The final focus for Agar is James Hughes, who published his transhumanist manifesto Citizen Cyborg in 2004. Given the direct connection with politics and public policy this for me was a particularly interesting read. The basic premise to Hughes argument is that once humans and post humans recognise each other as citizens then this will mark the point at which they will be able to get along with each other.

Agar takes to task the argument Bostrom made with Toby Ord, concerning claims against enhancement. Bostrom and Ord argue that it boils down to a preference for the status quo; current human intellects and life spans are preferred and deemed best because they are what we have now and what we are familiar with (p. 134).  Agar discusses the fact that in his view, Bostrom falls into a focalism – focusing on and magnifying the positives whilst ignoring the negative implications.  Moreover, Agar goes onto develop and reiterate his earlier point that the sort of radical enhancements Bostrom et al enthusiastically support and promote take us beyond what is human so they are no longer human. It therefore cannot be said to be human enhancement given the fact that the traits or capacities that such enhancement afford us would be in many respects superior to ours, but they would not be ours.

With his law of accelerating returns and talk of the Singularity Ray Kurzweil proposes that we are speeding towards a time when our outdated systems of neurons and synapses will be traded for far more efficient electronic circuits, allowing us to become artificially super-intelligent and transferring our minds from brains into machines.

Having laid out the main ideas and thinking behind Kurzweil’s proposals, Agar makes the perceptive comment that despite the apparent appeal of greater processing power it would nevertheless be no longer human. Introducing chips to the human body and linking into the human nervous system to computers as per Ray Kurzweil’s proposals will prove interesting but it goes beyond merely creating a copy of us in order to that future replication and uploading can take place. Rather it will constitute something more akin to an upgrade. Electrochemical signals that the brain use to achieve thought travel at 100 metres per second. This is impressive but contrast this with the electrical signals in a computer which travel at 300 million metres per second then the distinction is clear. If the predictions are true how will such radically enhanced and empowered beings live not only the unenhanced but also what will there quality of life really be? In response, Agar favours something what he calls “rational biological conservatism” (pg. 57) where we set limits on how intelligent we can become in light of the fact that it will never be rational to us for human beings to completely upload their minds onto computers.

Agar then proceeds to argue that in the pursuit of Kurzweil enhanced capacities and capabilities we might accidentally undermine capacities of equal value. This line of argument would find much sympathy from those who consider human organisms in “ecological” terms, representing a profound interconnectedness which when interfered with presents a series of unknown and unexpected consequences. In other words, our specifies-specific form of intelligence may well be linked to species-specific form of desire. Thus, if we start building upon and enhancing our capacity to protect and promote deeply held convictions and beliefs then due to the interconnectedness, it may well affect and remove our desire to perform such activities (page 70). Agar’s subsequent discussion and reference to the work of Jerry Foder, philosopher and cognitive scientist is particularly helpful in terms of the functioning of the mind by modules and the implications of human-friendly AI verses human-unfriendly AI.

In terms of the author’s discussion of Aubrey de Grey, what is refreshing to read from the outset is the author’s clear grasp of Aubrey’s ideas and motivation. Some make the mistake of thinking he is the man who wants to live forever, when in actual fact this is not the case.  De Grey wants to reverse the ageing process - Strategies for Engineered Negligible Senescence (SENS) so that people are living longer and healthier lives. Establishing this clear distinction affords the author the opportunity to offer more grounded critiques of de Grey’s than some of his other critics. The author makes plain that de Grey’s immediate goal is to achieve longevity escape velocity (LEV), where anti-ageing therapies add years to life expectancy faster than age consumes them.

In weighing up the benefits of living significantly longer lives, Agar posits a compelling argument that I had not fully seen before. In terms of risk, those radically enhanced to live longer may actually be the most risk adverse and fearful people to live. Taking the example of driving a car, a forty year-old senescing human being who gets into their car to drive to work and is involved in a fatal accident “stands to lose, at most, a few healthy, youthful years and a slightly larger number of years with reduced quality” (p.116). In stark contrast should a negligibly senescent being who drives a car and is involved in an accident resulting in their death, stands to lose on average one thousand, healthy, youthful years (p.116).  

De Grey’s response to this seems a little flippant; with the end of ageing comes an increased sense of risk-aversion so the desire for risky activity such as driving will no longer be prevalent. Moreover, plus because we are living for longer we will not be in such a hurry to get to places!  Virtual reality comes into its own at this point as a means by which the negligibly senescent being ‘adrenaline junkie’ can be engaged with activities but without the associated risks. But surely the risk is part of the reason why they would want to engage in snow boarding, bungee jumping et al in the first place. De Grey’s strategy seemingly fails to appreciate the extent to which human beings want “direct” contact with the “real” world.

Continuing this idea further though, Agar’s subsequent discussion of the role of fire-fighters is an interesting one.  A negligibly senescent fire fighter may stand to loose more when they are trapped in a burning inferno but being negligibly senescent means that they are better fire-fighters by virtue of increase vitality. Having recently heard de Grey speak and had the privilege of discussing his ideas further with him, Agar’s discussion of De Grey were a particular highlight of the book and made for an engaging discussion. Whilst expressing concern and doubt in relation to De Grey’s ideas, Agar is nevertheless quick and gracious enough to acknowledge that if such therapies could be achieved then De Grey is probably the best person to comment on and achieve such therapies given the depth of knowledge and understanding that he has built up in this area.