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there is one crucial difference between IQ and CQ scores. With intelligence, there is a phenomenon called the Flynn effect—each generation, scores go up about 10 points. Enriched environments are making kids smarter. With creativity, a reverse trend has just been identified and is being reported for the first time here: American creativity scores are falling.

creativity scores had been steadily rising, just like IQ scores, until 1990. Since then, creativity scores have consistently inched downward.

It is the scores of younger children in America—from kindergarten through sixth grade—for whom the decline is “most serious.”

It’s too early to determine conclusively why U.S. creativity scores are declining. One likely culprit is the number of hours kids now spend in front of the TV and playing videogames rather than engaging in creative activities. Another is the lack of creativity development in our schools. In effect, it’s left to the luck of the draw who becomes creative: there’s no concerted effort to nurture the creativity of all children.

Around the world, though, other countries are making creativity development a national priority.

In China there has been widespread education reform to extinguish the drill-and-kill teaching style. Instead, Chinese schools are also adopting a problem-based learning approach.

When faculty of a major Chinese university asked Plucker to identify trends in American education, he described our focus on standardized curriculum, rote memorization, and nationalized testing.

Overwhelmed by curriculum standards, American teachers warn there’s no room in the day for a creativity class.

The age-old belief that the arts have a special claim to creativity is unfounded. When scholars gave creativity tasks to both engineering majors and music majors, their scores laid down on an identical spectrum, with the same high averages and standard deviations.

The argument that we can’t teach creativity because kids already have too much to learn is a false trade-off. Creativity isn’t about freedom from concrete facts. Rather, fact-finding and deep research are vital stages in the creative process.

The lore of pop psychology is that creativity occurs on the right side of the brain. But we now know that if you tried to be creative using only the right side of your brain, it’d be like living with ideas perpetually at the tip of your tongue, just beyond reach.

Creativity requires constant shifting, blender pulses of both divergent thinking and convergent thinking, to combine new information with old and forgotten ideas. Highly creative people are very good at marshaling their brains into bilateral mode, and the more creative they are, the more they dual-activate.

“Creativity can be taught,” says James C. Kaufman, professor at California State University, San Bernardino. What’s common about successful programs is they alternate maximum divergent thinking with bouts of intense convergent thinking, through several stages. Real improvement doesn’t happen in a weekend workshop. But when applied to the everyday process of work or school, brain function improves.

highly creative adults tended to grow up in families embodying opposites. Parents encouraged uniqueness, yet provided stability. They were highly responsive to kids’ needs, yet challenged kids to develop skills. This resulted in a sort of adaptability: in times of anxiousness, clear rules could reduce chaos—yet when kids were bored, they could seek change, too. In the space between anxiety and boredom was where creativity flourished.

highly creative adults frequently grew up with hardship. Hardship by itself doesn’t lead to creativity, but it does force kids to become more flexible—and flexibility helps with creativity.

In early childhood, distinct types of free play are associated with high creativity. Preschoolers who spend more time in role-play (acting out characters) have higher measures of creativity: voicing someone else’s point of view helps develop their ability to analyze situations from different perspectives. When playing alone, highly creative first graders may act out strong negative emotions: they’ll be angry, hostile, anguished.

In middle childhood, kids sometimes create paracosms—fantasies of entire alternative worlds. Kids revisit their paracosms repeatedly, sometimes for months, and even create languages spoken there. This type of play peaks at age 9 or 10, and it’s a very strong sign of future creativity.

From fourth grade on, creativity no longer occurs in a vacuum; researching and studying become an integral part of coming up with useful solutions. But this transition isn’t easy. As school stuffs more complex information into their heads, kids get overloaded, and creativity suffers. When creative children have a supportive teacher—someone tolerant of unconventional answers, occasional disruptions, or detours of curiosity—they tend to excel. When they don’t, they tend to underperform and drop out of high school or don’t finish college at high rates.

They’re quitting because they’re discouraged and bored, not because they’re dark, depressed, anxious, or neurotic. It’s a myth that creative people have these traits. (Those traits actually shut down creativity; they make people less open to experience and less interested in novelty.) Rather, creative people, for the most part, exhibit active moods and positive affect. They’re not particularly happy—contentment is a kind of complacency creative people rarely have. But they’re engaged, motivated, and open to the world.

A similar study of 1,500 middle schoolers found that those high in creative self-efficacy had more confidence about their future and ability to succeed. They were sure that their ability to come up with alternatives would aid them, no matter what problems would arise.

This illustrates, Bloom says, that people have a rudimentary sense of justice from a very early age. This doesn’t make people naturally good. If you give a 3-year-old two pieces of candy and ask him if he wants to share one of them, he will almost certainly say no. It’s not until age 7 or 8 that even half the children are willing to share. But it does mean that social norms fall upon prepared ground. We come equipped to learn fairness and other virtues.

If you ask for donations with the photo and name of one sick child, you are likely to get twice as much money than if you had asked for donations with a photo and the names of eight children. Our minds respond more powerfully to the plight of an individual than the plight of a group.

If you are in a bad mood you will make harsher moral judgments than if you’re in a good mood or have just seen a comedy. As Elizabeth Phelps of New York University points out, feelings of disgust will evoke a desire to expel things, even those things unrelated to your original mood. General fear makes people risk-averse. Anger makes them risk-seeking.

People who behave morally don’t generally do it because they have greater knowledge; they do it because they have a greater sensitivity to other people’s points of view.

The moral naturalists differ over what role reason plays in moral judgments. Some, like Haidt, believe that we make moral judgments intuitively and then construct justifications after the fact. Others, like Joshua Greene of Harvard, liken moral thinking to a camera. Most of the time we rely on the automatic point-and-shoot process, but occasionally we use deliberation to override the quick and easy method.

For people wary of abstract theorizing, it’s nice to see people investigating morality in ways that are concrete and empirical. But their approach does have certain implicit tendencies. They emphasize group cohesion over individual dissent. They emphasize the cooperative virtues, like empathy, over the competitive virtues, like the thirst for recognition and superiority. At this conference, they barely mentioned the yearning for transcendence and the sacred, which plays such a major role in every human society. Their implied description of the moral life is gentle, fair and grounded. But it is all lower case. So far, at least, it might not satisfy those who want their morality to be awesome, formidable, transcendent or great.

As might be expected, the wealthier used the Internet more.

Almost 90% of the wealthiest respondents reported broadband access at home. Of those in the under-$30,000 households, that figure was only 40%. "I would expect some type of correlation," says Jansen. "But we controlled for community type--urban, rural, suburban--educational attainment, race, ethnicity, gender, and age." None was nearly so strongly correlated as income.

Age did have some effect, and rural regions were a good deal less wired

Once a modestly middle-class family buys a computer and Internet access, why is it that they spend less time researching products online than their wealthier counterparts, given that they have a tighter budget than the ultra-wealthy?

Jansen notes that for many questions Pew asked about Internet use, there appeared to be a tipping point somewhere in the $30,000-$50,000 range. Consider, for instance, the data on those who researched products online. Only 67% of lowest-income Internet users research products online. Make it over the hump into the $30,000-$50,000 bracket, though, and all of a sudden 81% of internet users do so--a jump of 14 points. But then as you climb the income ladder, the change in behavior begins to level out, just climbing a few percentage points with each bracket

"It would be interesting to look at what is going on at that particular income level," says Jansen, suggesting a potential tack for further research, "that seems to indicate a fairly robust use of technology and interest."

Jansen, like any careful researcher, cautions against confusing correlation with causation. It may be that people are using the web to make their fortunes, and not using their fortunes to surf the web.

However, a greater concern lies in the notion of climate change itself. Climate change is in essence one kind of nature-society relationship, in which humans influence the climate through greenhouse gas (particularly CO2) emissions, and the climate strikes back by heating up and going crazy at times. This can be further simplified into a battle between humans and CO2: reducing CO2 guards against climate change, and increasing it aggravates the consequences. This view is anchored in scientists’ recommendation that a ‘safe’ level of CO2 should be at 350 parts per million (ppm) instead of the current 390. Already, the need to reduce CO2 is understood, as is evident in the push for greener fuels, more efficient means of production, the proliferation of ‘green’ products and companies, and most recently, the Cancun talks.

So can there be anything wrong with reducing CO2? No, there isn’t, but singling out CO2 as the culprit of climate change or of the environmental problems we face prevents us from looking within. What do I mean? The enemy, CO2, is an ‘other’, an externality produced by our economic systems but never an inherent component of the systems. Thus, we can declare war on the gas or on climate change without taking a step back and questioning: is there anything wrong with the way we develop?  Take Singapore for example: the government pledged to reduce carbon emissions by 16% under ‘business as usual’ standards, which says nothing about how ‘business’ is going to be changed other than having less carbon emissions (in fact, it is questionable even that CO2 levels will decrease, as ‘business as usual’ standards project a steady increase emission of CO2 each year). With the development of green technologies, decrease in carbon emissions will mainly be brought about by increased energy efficiency and switch to alternative fuels (including the insidious nuclear energy).

Thus, the way we develop will hardly be changed. Nobody questions whether our neoliberal system of development, which relies heavily on consumption to drive economies, needs to be looked into. We assume that it is the right way to develop, and only tweak it for the amount of externalities produced. Whether or not we should be measuring development by the Gross Domestic Product (GDP) or if welfare is correlated to the amount of goods and services consumed is never considered. Even the UN-REDD (Reducing Emissions from Deforestation and Forest Degradation) scheme which aims to pay forest-rich countries for protecting their forests, ends up putting a price tag on them. The environment is being subsumed under the economy, when it should be that the economy is re-looked to take the environment into consideration.

when the world is celebrating after having held at bay the dangerous greenhouse gas, why would anyone bother rethinking about the economy? Yet we should, simply because there are alternative nature-society relationships and discourses about nature that are more or of equal importance as global warming. Annie Leonard’s informative videos on The Story of Stuff and specific products like electronics, bottled water and cosmetics shed light on the dangers of our ‘throw-away culture’ on the planet and poorer countries. What if the enemy was instead consumerism? Doing so would force countries (especially richer ones) to fundamentally question the nature of development, instead of just applying a quick technological fix. This is so much more difficult (and less economically viable), alongside other issues like environmental injustices – e.g. pollution or dumping of waste by Trans-National Corporations in poorer countries and removal of indigenous land rights. It is no wonder that we choose to disregard internal problems and focus instead on an external enemy; when CO2 is the culprit, the solution is too simple and detached from the communities that are affected by changes in their environment.

We need hence to allow for a greater politics of the environment. What I am proposing is not to diminish our action to reduce carbon emissions, for I do believe that it is part of the environmental problem that we are facing. What instead should be done is to reduce our fixation on CO2 as the main or only driver of climate change, and of climate change as the most pertinent nature-society issue we are facing. We should understand that there are many other ways of thinking about the environment; ‘developing’ countries, for example, tend to have a closer relationship with their environment – it is not something ‘out there’ but constantly interacted with for food, water, regulating services and cultural value. Their views and the impact of the socio-economic forces (often from TNCs and multi-lateral organizations like IMF) that shape the environment must also be taken into account, as do alternative meanings of sustainable development. Thus, even as we pat ourselves on the back for having achieved something significant at Cancun, our action should not and must not end there. Even if climate change hogs the headlines now, we must embrace more plurality in environmental discourse, for nature is not and never so simple as climate change alone. And hopefully sometime in the future, alongside a multi-lateral conference on climate change, the world can have one which rethinks the meaning of development.

Merton published his theory, called the “Matthew Effect,” in 1968. At that time, the average age of a biomedical researcher in the US receiving his or her first significant funding was 35 or younger. That meant that researchers who had little in terms of fame (at 35, they would have completed a PhD and a post-doc and would be just starting out on their own) could still get funded if they wrote interesting proposals. So Merton’s observation about getting credit for one’s work, however true in terms of prestige, wasn’t adversely affecting the funding of new ideas.

Over the last 40 years, the importance of fame in science has increased. The effect has compounded because famous researchers have gathered the smartest and most ambitious graduate students and post-docs around them, so that each notable paper from a high-wattage group bootstraps their collective power. The famous grow more famous, and the younger researchers in their coterie are able to use that fame to their benefit. The effect of this concentration of power has finally trickled down to the level of funding: The average age on first receipt of the most common “starter” grants at the NIH is now almost 42. This means younger researchers without the strength of a fame-based community are cut out of the funding process, and their ideas, separate from an older researcher’s sphere of influence, don’t get pursued. This causes a founder effect in modern science, where the prestigious few dictate the direction of research. It’s not only unfair—it’s also actively dangerous to science’s progress.

How can we fund science in a way that is fair? By judging researchers independently of their fame—in other words, not by how many times their papers have been cited. By judging them instead via new measures, measures that until recently have been too ephemeral to use.

Right now, the gold standard worldwide for measuring a scientist’s worth is the number of times his or her papers are cited, along with the importance of the journal where the papers were published. Decisions of funding, faculty positions, and eminence in the field all derive from a scientist’s citation history. But relying on these measures entrenches the Matthew Effect: Even when the lead author is a graduate student, the majority of the credit accrues to the much older principal investigator. And an influential lab can inflate its citations by referring to its own work in papers that themselves go on to be heavy-hitters.

what is most profoundly unbalanced about relying on citations is that the paper-based metric distorts the reality of the scientific enterprise. Scientists make data points, narratives, research tools, inventions, pictures, sounds, videos, and more. Journal articles are a compressed and heavily edited version of what happens in the lab.

We have the capacity to measure the quality of a scientist across multiple dimensions, not just in terms of papers and citations. Was the scientist’s data online? Was it comprehensible? Can I replicate the results? Run the code? Access the research tools? Use them to write a new paper? What ideas were examined and discarded along the way, so that I might know the reality of the research? What is the impact of the scientist as an individual, rather than the impact of the paper he or she wrote? When we can see the scientist as a whole, we’re less prone to relying on reputation alone to assess merit.

Multidimensionality is one of the only counters to the Matthew Effect we have available. In forums where this kind of meritocracy prevails over seniority, like Linux or Wikipedia, the Matthew Effect is much less pronounced. And we have the capacity to measure each of these individual factors of a scientist’s work, using the basic discourse of the Web: the blog, the wiki, the comment, the trackback. We can find out who is talented in a lab, not just who was smart enough to hire that talent. As we develop the ability to measure multiple dimensions of scientific knowledge creation, dissemination, and re-use, we open up a new way to recognize excellence. What we can measure, we can value.

One might think that such an esteemed organization would prove an insurmountable challenge for a bunch of disaffected kids to hack. World-renowned, government-recognized experts against Anonymous? HBGary should be able to take their efforts in stride. Unfortunately for HBGary, neither the characterization of Anonymous nor the assumption of competence on the security company's part are accurate, as the story of how HBGary was hacked will make clear. Anonymous is a diverse bunch: though they tend to be younger rather than older, their age group spans decades. Some may still be in school, but many others are gainfully employed office-workers, software developers, or IT support technicians, among other things. With that diversity in age and experience comes a diversity of expertise and ability.

But other researchers, both with and without Templeton grants, say that they find the foundation remarkably open and non-dogmatic. "The Templeton Foundation has never in my experience pressured, suggested or hinted at any kind of ideological slant," says Michael Shermer, editor of Skeptic, a magazine that debunks pseudoscience, who was hired by the foundation to edit an essay series entitled 'Does science make belief in God obsolete?'

The debate highlights some of the challenges facing the Templeton Foundation after the death of its founder in July 2008, at the age of 95.

With the help of a $528-million bequest from Templeton, the foundation has been radically reframing its research programme. As part of that effort, it is reducing its emphasis on religion to make its programmes more palatable to the broader scientific community. Like many of his generation, Templeton was a great believer in progress, learning, initiative and the power of human imagination — not to mention the free-enterprise system that allowed him, a middle-class boy from Winchester, Tennessee, to earn billions of dollars on Wall Street. The foundation accordingly allocates 40% of its annual grants to programmes with names such as 'character development', 'freedom and free enterprise' and 'exceptional cognitive talent and genius'.

Unlike most of his peers, however, Templeton thought that the principles of progress should also apply to religion. He described himself as "an enthusiastic Christian" — but was also open to learning from Hinduism, Islam and other religious traditions. Why, he wondered, couldn't religious ideas be open to the type of constructive competition that had produced so many advances in science and the free market?

That question sparked Templeton's mission to make religion "just as progressive as medicine or astronomy".

Early Templeton prizes had nothing to do with science: the first went to the Catholic missionary Mother Theresa of Calcutta in 1973.

By the 1980s, however, Templeton had begun to realize that fields such as neuroscience, psychology and physics could advance understanding of topics that are usually considered spiritual matters — among them forgiveness, morality and even the nature of reality. So he started to appoint scientists to the prize panel, and in 1985 the award went to a research scientist for the first time: Alister Hardy, a marine biologist who also investigated religious experience. Since then, scientists have won with increasing frequency.

"There's a distinct feeling in the research community that Templeton just gives the award to the most senior scientist they can find who's willing to say something nice about religion," says Harold Kroto, a chemist at Florida State University in Tallahassee, who was co-recipient of the 1996 Nobel Prize in Chemistry and describes himself as a devout atheist.

Yet Templeton saw scientists as allies. They had what he called "the humble approach" to knowledge, as opposed to the dogmatic approach. "Almost every scientist will agree that they know so little and they need to learn," he once said.

Templeton wasn't interested in funding mainstream research, says Barnaby Marsh, the foundation's executive vice-president. Templeton wanted to explore areas — such as kindness and hatred — that were not well known and did not attract major funding agencies. Marsh says Templeton wondered, "Why is it that some conflicts go on for centuries, yet some groups are able to move on?"

Templeton's interests gave the resulting list of grants a certain New Age quality (See Table 1). For example, in 1999 the foundation gave $4.6 million for forgiveness research at the Virginia Commonwealth University in Richmond, and in 2001 it donated $8.2 million to create an Institute for Research on Unlimited Love (that is, altruism and compassion) at Case Western Reserve University in Cleveland, Ohio. "A lot of money wasted on nonsensical ideas," says Kroto. Worse, says Coyne, these projects are profoundly corrupting to science, because the money tempts researchers into wasting time and effort on topics that aren't worth it. If someone is willing to sell out for a million dollars, he says, "Templeton is there to oblige him".

At the same time, says Marsh, the 'dean of value investing', as Templeton was known on Wall Street, had no intention of wasting his money on junk science or unanswerables such as whether God exists. So before pursuing a scientific topic he would ask his staff to get an assessment from appropriate scholars — a practice that soon evolved into a peer-review process drawing on experts from across the scientific community.

Because Templeton didn't like bureaucracy, adds Marsh, the foundation outsourced much of its peer review and grant giving. In 1996, for example, it gave $5.3 million to the American Association for the Advancement of Science (AAAS) in Washington DC, to fund efforts that work with evangelical groups to find common ground on issues such as the environment, and to get more science into seminary curricula. In 2006, Templeton gave $8.8 million towards the creation of the Foundational Questions Institute (FQXi), which funds research on the origins of the Universe and other fundamental issues in physics, under the leadership of Anthony Aguirre, an astrophysicist at the University of California, Santa Cruz, and Max Tegmark, a cosmologist at the Massachusetts Institute of Technology in Cambridge.

But external peer review hasn't always kept the foundation out of trouble. In the 1990s, for example, Templeton-funded organizations gave book-writing grants to Guillermo Gonzalez, an astrophysicist now at Grove City College in Pennsylvania, and William Dembski, a philosopher now at the Southwestern Baptist Theological Seminary in Fort Worth, Texas. After obtaining the grants, both later joined the Discovery Institute — a think-tank based in Seattle, Washington, that promotes intelligent design. Other Templeton grants supported a number of college courses in which intelligent design was discussed. Then, in 1999, the foundation funded a conference at Concordia University in Mequon, Wisconsin, in which intelligent-design proponents confronted critics. Those awards became a major embarrassment in late 2005, during a highly publicized court fight over the teaching of intelligent design in schools in Dover, Pennsylvania. A number of media accounts of the intelligent design movement described the Templeton Foundation as a major supporter — a charge that Charles Harper, then senior vice-president, was at pains to deny.

Some foundation officials were initially intrigued by intelligent design, Harper told The New York Times. But disillusionment set in — and Templeton funding stopped — when it became clear that the theory was part of a political movement from the Christian right wing, not science. Today, the foundation website explicitly warns intelligent-design researchers not to bother submitting proposals: they will not be considered.

Avowedly antireligious scientists such as Coyne and Kroto see the intelligent-design imbroglio as a symptom of their fundamental complaint that religion and science should not mix at all. "Religion is based on dogma and belief, whereas science is based on doubt and questioning," says Coyne, echoing an argument made by many others. "In religion, faith is a virtue. In science, faith is a vice." The purpose of the Templeton Foundation is to break down that wall, he says — to reconcile the irreconcilable and give religion scholarly legitimacy.

Foundation officials insist that this is backwards: questioning is their reason for being. Religious dogma is what they are fighting. That does seem to be the experience of many scientists who have taken Templeton money. During the launch of FQXi, says Aguirre, "Max and I were very suspicious at first. So we said, 'We'll try this out, and the minute something smells, we'll cut and run.' It never happened. The grants we've given have not been connected with religion in any way, and they seem perfectly happy about that."

John Cacioppo, a psychologist at the University of Chicago, also had concerns when he started a Templeton-funded project in 2007. He had just published a paper with survey data showing that religious affiliation had a negative correlation with health among African-Americans — the opposite of what he assumed the foundation wanted to hear. He was bracing for a protest when someone told him to look at the foundation's website. They had displayed his finding on the front page. "That made me relax a bit," says Cacioppo.

Yet, even scientists who give the foundation high marks for openness often find it hard to shake their unease. Sean Carroll, a physicist at the California Institute of Technology in Pasadena, is willing to participate in Templeton-funded events — but worries about the foundation's emphasis on research into 'spiritual' matters. "The act of doing science means that you accept a purely material explanation of the Universe, that no spiritual dimension is required," he says.

It hasn't helped that Jack Templeton is much more politically and religiously conservative than his father was. The foundation shows no obvious rightwards trend in its grant-giving and other activities since John Templeton's death — and it is barred from supporting political activities by its legal status as a not-for-profit corporation. Still, many scientists find it hard to trust an organization whose president has used his personal fortune to support right-leaning candidates and causes such as the 2008 ballot initiative that outlawed gay marriage in California.

Scientists' discomfort with the foundation is probably inevitable in the current political climate, says Scott Atran, an anthropologist at the University of Michigan in Ann Arbor. The past 30 years have seen the growing power of the Christian religious right in the United States, the rise of radical Islam around the world, and religiously motivated terrorist attacks such as those in the United States on 11 September 2001. Given all that, says Atran, many scientists find it almost impossible to think of religion as anything but fundamentalism at war with reason.

the foundation has embraced the theme of 'science and the big questions' — an open-ended list that includes topics such as 'Does the Universe have a purpose?'

Towards the end of Templeton's life, says Marsh, he became increasingly concerned that this reaction was getting in the way of the foundation's mission: that the word 'religion' was alienating too many good scientists.

The peer-review and grant-making system has also been revamped: whereas in the past the foundation ran an informal mix of projects generated by Templeton and outside grant seekers, the system is now organized around an annual list of explicit funding priorities.

The foundation is still a work in progress, says Jack Templeton — and it always will be. "My father believed," he says, "we were all called to be part of an ongoing creative process. He was always trying to make people think differently." "And he always said, 'If you're still doing today what you tried to do two years ago, then you're not making progress.'" 

If ideas of democracy and freedom emerged at the end of the printing-press era, it wasn’t by some technological logic but because of parallel inventions, like the ideas of limited government and religious tolerance, very hard won from history.

As Andrew Pettegree shows in his fine new study, “The Book in the Renaissance,” the mainstay of the printing revolution in seventeenth-century Europe was not dissident pamphlets but royal edicts, printed by the thousand: almost all the new media of that day were working, in essence, for kinglouis.gov.

Even later, full-fledged totalitarian societies didn’t burn books. They burned some books, while keeping the printing presses running off such quantities that by the mid-fifties Stalin was said to have more books in print than Agatha Christie.

Many of the more knowing Never-Betters turn for cheer not to messy history and mixed-up politics but to psychology—to the actual expansion of our minds.

The argument, advanced in Andy Clark’s “Supersizing the Mind” and in Robert K. Logan’s “The Sixth Language,” begins with the claim that cognition is not a little processing program that takes place inside your head, Robby the Robot style. It is a constant flow of information, memory, plans, and physical movements, in which as much thinking goes on out there as in here. If television produced the global village, the Internet produces the global psyche: everyone keyed in like a neuron, so that to the eyes of a watching Martian we are really part of a single planetary brain. Contraptions don’t change consciousness; contraptions are part of consciousness. We may not act better than we used to, but we sure think differently than we did.

Cognitive entanglement, after all, is the rule of life. My memories and my wife’s intermingle. When I can’t recall a name or a date, I don’t look it up; I just ask her. Our machines, in this way, become our substitute spouses and plug-in companions.

But, if cognitive entanglement exists, so does cognitive exasperation. Husbands and wives deny each other’s memories as much as they depend on them. That’s fine until it really counts (say, in divorce court). In a practical, immediate way, one sees the limits of the so-called “extended mind” clearly in the mob-made Wikipedia, the perfect product of that new vast, supersized cognition: when there’s easy agreement, it’s fine, and when there’s widespread disagreement on values or facts, as with, say, the origins of capitalism, it’s fine, too; you get both sides. The trouble comes when one side is right and the other side is wrong and doesn’t know it. The Shakespeare authorship page and the Shroud of Turin page are scenes of constant conflict and are packed with unreliable information. Creationists crowd cyberspace every bit as effectively as evolutionists, and extend their minds just as fully. Our trouble is not the over-all absence of smartness but the intractable power of pure stupidity, and no machine, or mind, seems extended enough to cure that.

Nicholas Carr, in “The Shallows,” William Powers, in “Hamlet’s BlackBerry,” and Sherry Turkle, in “Alone Together,” all bear intimate witness to a sense that the newfound land, the ever-present BlackBerry-and-instant-message world, is one whose price, paid in frayed nerves and lost reading hours and broken attention, is hardly worth the gains it gives us. “The medium does matter,” Carr has written. “As a technology, a book focuses our attention, isolates us from the myriad distractions that fill our everyday lives. A networked computer does precisely the opposite. It is designed to scatter our attention. . . . Knowing that the depth of our thought is tied directly to the intensity of our attentiveness, it’s hard not to conclude that as we adapt to the intellectual environment of the Net our thinking becomes shallower.

Carr is most concerned about the way the Internet breaks down our capacity for reflective thought.

Powers’s reflections are more family-centered and practical. He recounts, very touchingly, stories of family life broken up by the eternal consultation of smartphones and computer monitors

He then surveys seven Wise Men—Plato, Thoreau, Seneca, the usual gang—who have something to tell us about solitude and the virtues of inner space, all of it sound enough, though he tends to overlook the significant point that these worthies were not entirely in favor of the kinds of liberties that we now take for granted and that made the new dispensation possible.

Similarly, Nicholas Carr cites Martin Heidegger for having seen, in the mid-fifties, that new technologies would break the meditational space on which Western wisdoms depend. Since Heidegger had not long before walked straight out of his own meditational space into the arms of the Nazis, it’s hard to have much nostalgia for this version of the past. One feels the same doubts when Sherry Turkle, in “Alone Together,” her touching plaint about the destruction of the old intimacy-reading culture by the new remote-connection-Internet culture, cites studies that show a dramatic decline in empathy among college students, who apparently are “far less likely to say that it is valuable to put oneself in the place of others or to try and understand their feelings.” What is to be done?

Among Ever-Wasers, the Harvard historian Ann Blair may be the most ambitious. In her book “Too Much to Know: Managing Scholarly Information Before the Modern Age,” she makes the case that what we’re going through is like what others went through a very long while ago. Against the cartoon history of Shirky or Tooby, Blair argues that the sense of “information overload” was not the consequence of Gutenberg but already in place before printing began. She wants us to resist “trying to reduce the complex causal nexus behind the transition from Renaissance to Enlightenment to the impact of a technology or any particular set of ideas.” Anyway, the crucial revolution was not of print but of paper: “During the later Middle Ages a staggering growth in the production of manuscripts, facilitated by the use of paper, accompanied a great expansion of readers outside the monastic and scholastic contexts.” For that matter, our minds were altered less by books than by index slips. Activities that seem quite twenty-first century, she shows, began when people cut and pasted from one manuscript to another; made aggregated news in compendiums; passed around précis. “Early modern finding devices” were forced into existence: lists of authorities, lists of headings.

Everyone complained about what the new information technologies were doing to our minds. Everyone said that the flood of books produced a restless, fractured attention. Everyone complained that pamphlets and poems were breaking kids’ ability to concentrate, that big good handmade books were ignored, swept aside by printed works that, as Erasmus said, “are foolish, ignorant, malignant, libelous, mad.” The reader consulting a card catalogue in a library was living a revolution as momentous, and as disorienting, as our own.

The book index was the search engine of its era, and needed to be explained at length to puzzled researchers

That uniquely evil and necessary thing the comprehensive review of many different books on a related subject, with the necessary oversimplification of their ideas that it demanded, was already around in 1500, and already being accused of missing all the points. In the period when many of the big, classic books that we no longer have time to read were being written, the general complaint was that there wasn’t enough time to read big, classic books.

at any given moment, our most complicated machine will be taken as a model of human intelligence, and whatever media kids favor will be identified as the cause of our stupidity. When there were automatic looms, the mind was like an automatic loom; and, since young people in the loom period liked novels, it was the cheap novel that was degrading our minds. When there were telephone exchanges, the mind was like a telephone exchange, and, in the same period, since the nickelodeon reigned, moving pictures were making us dumb. When mainframe computers arrived and television was what kids liked, the mind was like a mainframe and television was the engine of our idiocy. Some machine is always showing us Mind; some entertainment derived from the machine is always showing us Non-Mind.

With a growing community of people determined to become collaborative producers rather than fit into the producer/consumer paradigm, and 3D files for physical objects already being shared like movies and music, the implications are profound. Products, and the manufacturing technology used to make them will continue to drop in price, become easier to make for individuals rather than large corporations, just as media is now shifting into the hands of the common people. And like the shift of information, industry will move from the elite and their agenda of preserving their power, to the end of empowering the people.

In a future alternative economy where everyone is a collaborative designer, producer, and manufacturer instead of passive consumers and when problems like "global climate change," "overpopulation," and "fuel crises" cross our path, we will counter them with technical solutions, not political indulgences like carbon taxes, and not draconian decrees like "one-child policies."

We will become the literal architects of our own future in this "personal manufacturing" revolution. While these technologies may still appear primitive, or somewhat "useless" or "impractical" we must remember where our personal computers stood on the eve of the dawning of the information age and how quickly they changed our lives. And while many of us may be unaware of this unfolding revolution, you can bet the globalists, power brokers, and all those that stand to lose from it not only see it but are already actively fighting against it.Understandably it takes some technical know-how to jump into the personal manufacturing revolution. In part 2 of "Alternative Economics" we will explore real world "low-tech" solutions to becoming self-sufficient, local, and rediscover the empowerment granted by doing so.

Rhys Morgan , a schoolboy with Crohns disease. Last year, chatting on crohnsforum.com, he saw people recommending "Miracle Mineral Solution", which turned out to be industrial bleach, sold with a dreary conspiracy theory to cure Aids, cancer and so on.Aged 15, he was perfectly capable of exploring the evidence, finding official documents , and explaining why it was dangerous. The adults banned him. Since then he's got his story on The One Show, while the chief medical officer for Wales, the Food Standards Agency and Trading Standards have waded in.

If every school taught the basics – randomised trials, blinding, cohort studies, and why systematic reviews are better than cherrypicking your evidence – it would help everyone navigate the world, and learn some of the most important ideas in the whole of science.

In contrast, each of the new genes increases risk by no more than 10 to 15 percent; for that reason, they will not be used to decide if a person is likely to develop Alzheimer’s. APOE, which is involved in metabolizing cholesterol, “is in a class of its own,” said Dr. Rudolph Tanzi, a neurology professor at Harvard Medical School and an author of one of the papers.

But researchers say that even a slight increase in risk helps them in understanding the disease and developing new therapies. And like APOE, some of the newly discovered genes appear to be involved with cholesterol.

The other paper is by researchers in Britain, France and other European countries with contributions from the United States. They confirmed the genes found by the American researchers and added one more gene.

The American study got started about three years ago when Gerard D. Schellenberg, a pathology professor at the University of Pennsylvania, went to the National Institutes of Health with a complaint and a proposal. Individual research groups had been doing their own genome studies but not having much success, because no one center had enough subjects. In an interview, Dr. Schellenberg said that he had told Dr. Richard J. Hodes, director of the National Institute on Aging, the small genomic studies had to stop, and that Dr. Hodes had agreed. These days, Dr. Hodes said, “the old model in which researchers jealously guarded their data is no longer applicable.”

So Dr. Schellenberg set out to gather all the data he could on Alzheimer’s patients and on healthy people of the same ages. The idea was to compare one million positions on each person’s genome to determine whether some genes were more common in those who had Alzheimer’s. “I spent a lot of time being nice to people on the phone,” Dr. Schellenberg said. He got what he wanted: nearly every Alzheimer’s center and Alzheimer’s geneticist in the country cooperated. Dr. Schellenberg and his colleagues used the mass of genetic data to do an analysis and find the genes and then, using two different populations, to confirm that the same genes were conferring the risk. That helped assure the investigators that they were not looking at a chance association. It was a huge effort, Dr. Mayeux said. Many medical centers had Alzheimer’s patients’ tissue sitting in freezers. They had to extract the DNA and do genome scans.

“One of my jobs was to make sure the Alzheimer’s cases really were cases — that they had used some reasonable criteria” for diagnosis, Dr. Mayeux said. “And I had to be sure that people who were unaffected really were unaffected.”

Meanwhile, the European group, led by Dr. Julie Williams of the School of Medicine at Cardiff University, was engaged in a similar effort. Dr. Schellenberg said the two groups compared their results and were reassured that they were largely finding the same genes. “If there were mistakes, we wouldn’t see the same things,” he added. Now the European and American groups are pooling their data to do an enormous study, looking for genes in the combined samples. “We are upping the sample size,” Dr. Schellenberg said. “We are pretty sure more stuff will pop out.”