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“News of Boston public schools’ decision to go with the Peters projection has gone viral over the past week, and my teeth have not stopped itching,” Jonathan Crowe writes on his blog, The Map Room. “It is incredibly short-sighted and narrow-minded to say it should be one or the other,” says Mark Monmonier, author of Rhumb Lines and Map Wars: A Social History of the Mercator Projection. Even Ronald Grim, curator of the Norman B. Leventhal Map Center at the Boston Public Library, had concerns: “In my mind, both the Mercator and the Peters are controversial projections,” he says in a phone interview. “But we were not asked to be part of the decision.” Choosing between map projections is a necessarily difficult task. The Earth is resolutely three-dimensional, and any attempts to smooth it out are going to add a certain amount of warping. It’s a balancing act: the more accurate you make the continents’ relative area, the more you have to distort their shapes, and vice versa. The art of cartography lies in choosing to privilege one or another of these accuracies—or finding a sweet spot between them that serves your particular purpose.

“English is not a language in India,” a friend once told me. “It is a class.” This friend, an aspiring Bollywood actor, knew firsthand what it meant to be from the wrong class. Absurd as it must sound, he was frequently denied work in the Hindi film industry for not knowing English. “They want you to walk in the door speaking English. Then if you switch to Hindi, they like it. Otherwise they say, ‘the look doesn’t fit.’ ” My friend, who comes from a small town in the Hindi-speaking north, knew very well why his look didn’t fit. He knew, too, from the example of dozens of upper-middle class, English-speaking actors, that the industry would rather teach someone with no Hindi the language from scratch than hire someone like him.

First, the greed: invasion and theft. The Romans invaded Britain in the 1st Century AD and brought their alphabet; in the 7th Century, the Angles and Saxons took over, along with their language. Starting in the 9th Century, Vikings occupied parts of England and brought some words (including they, displacing the Old English hie). Then the Norman French conquered in 1066 – and replaced much of the vocabulary with French, including words which over time became beef, pork, invade, tongue and person.

We hear the thrum of urban life, overhear the neighbors arguing next door; we eavesdrop, whether we want to or not, on the conversations of co-workers. In medical waiting rooms or hospitals, we’re often privy to nurses and doctors discussing a patient (or, worse, as I experienced recently, to the decidedly un-relaxing sounds of Southern country rock blaring in a mammography clinic). These are things we often don’t want to hear, and with smarter design we shouldn’t have to.Continue reading the main story All of ARUP’s offices have a resource — the Sound Lab — that allows clients to listen to the soundscape of an environment or the acoustics of a space at the early design stages, before that environment or space even exists.

What is the sky worth? This sounds like a philosophical question, but it might become a more concrete one. A report released last week by the National Research Council called for research into reversing climate change through a process called albedo modification: reflecting sunlight away from earth by, for instance, spraying aerosols into the atmosphere. Such a process could, some say, change the appearance of the sky — and that in turn could affect everything from our physical health to the way we see ourselves. If albedo modification were actually implemented, Alan Robock, a professor of environmental sciences at Rutgers, told Joel Achenbach at The Washington Post: “You’d get whiter skies. People wouldn’t have blue skies anymore.” And, he added, “astronomers wouldn’t be happy, because you’d have a cloud up there permanently. It’d be hard to see the Milky Way anymore.”

The malleable nature of facts is a particular preoccupation in one field of philosophy. “Social constructivism” argues that there are simply no objective facts. Instead, every “fact” we believe is a reflection of our socially constructed values, and how we choose to perceive the world. This is not a new theory, and develops many of its ideas from Karl Marx and Friedrich Nietzsche, who examined shifting human values from a historical perspective in the 19th century. But the current political debate offers a vivid demonstration of these ideas. Jesse Prinz, a philosophy professor at City University of New York, explains that facts are always subjective. Even something as foundational as the periodic table. “When you look closely, you realize that it could have been organized very differently. It could be ordered by atomic weight, rather than atomic number, it could include isotopes, it could exclude elements that don’t exist in nature, and so on,” he says. “The way we classify things is always a function of both mind and world.”

These are stimulating times for anyone interested in questions of animal consciousness. On what seems like a monthly basis, scientific teams announce the results of new experiments, adding to a preponderance of evidence that we’ve been underestimating animal minds, even those of us who have rated them fairly highly. New animal behaviors and capacities are observed in the wild, often involving tool use—or at least object manipulation—the very kinds of activity that led the distinguished zoologist Donald R. Griffin to found the field of cognitive ethology (animal thinking) in 1978: octopuses piling stones in front of their hideyholes, to name one recent example; or dolphins fitting marine sponges to their beaks in order to dig for food on the seabed; or wasps using small stones to smooth the sand around their egg chambers, concealing them from predators. At the same time neurobiologists have been finding that the physical structures in our own brains most commonly held responsible for consciousness are not as rare in the animal kingdom as had been assumed. Indeed they are common. All of this work and discovery appeared to reach a kind of crescendo last summer, when an international group of prominent neuroscientists meeting at the University of Cambridge issued “The Cambridge Declaration on Consciousness in Non-Human Animals,” a document stating that “humans are not unique in possessing the neurological substrates that generate consciousness.” It goes further to conclude that numerous documented animal behaviors must be considered “consistent with experienced feeling states.”

Along the way, Spence has found that a strawberry-flavored mousse tastes ten per cent sweeter when served from a white container rather than a black one; that coffee tastes nearly twice as intense but only two-thirds as sweet when it is drunk from a white mug rather than a clear glass one; that adding two and a half ounces to the weight of a plastic yogurt container makes the yogurt seem about twenty-five per cent more filling, and that bittersweet toffee tastes ten per cent more bitter if it is eaten while you’re listening to low-pitched music. This year alone, Spence has submitted papers showing that a cookie seems harder and crunchier when served from a surface that has been sandpapered to a rough finish, and that Colombian and British shoppers are twice as willing to choose a juice whose label features a concave, smile-like line rather than a convex, frown-like one.

We are accustomed to thinking of food and its packaging as distinct phenomena, but to a brain seeking flavor they seem to be one and the same.

Data specialist EMC estimates that in 2013 the world contained about 4.4 zettabytes (4.4 trillion gigabytes) of data. By 2020, it expects this to have risen tenfold.History, in other words, has gone online. While this means unprecedented instant access to vast stores of human knowledge and culture, it also means that mountains of digital data of crucial importance to archivists and future historians are potentially under threat from deletion, corruption, theft, obsolescence and natural or man-made disasters.

Harris takes a different path from those that have come before. Instead of a broad investigation into the effects on constant connectivity on human behaviour, Harris looks at a very specific demographic: people born before 1985, or the very opposite of the “millennial” demographic coveted by advertisers and targeted by new media outlets.

It was neither better nor worse than the world we live in today. Like technology, it just was.

That means being able to notice things like the reduction of interactions to numbers, and how that translates into quantifications of human worth. “I think it has to do with this notion of online accountability. That is, noticing that you actually count seems to be related to a sense of self worth,” he says over the phone from Toronto, where he is based. “So it’s like if a tweet gets retweeted a couple of hundred times, that must mean that my thoughts are worthy. If my Facebook photo is ‘liked,’ that must mean I am good looking. One of the things that concerns me about a media diet that is overly online, is that we lose the ability to decide for ourselves what we think about who we are.” +

A chimpanzee is not entitled to the same rights as people and does not have be freed from captivity by its owner, a US court has ruled. The appeals court in New York state said caged chimpanzee Tommy could not be recognised as a "legal person" as it "cannot bear any legal duties". The Nonhuman Rights Project had argued that chimps who had such similar characteristics to the humans deserved basic rights, including freedom. The rights group said it would appeal. Owner pleased In its ruling, the judges wrote: "So far as legal theory is concerned, a person is any being whom the law regards as capable of rights and duties. "Needless to say, unlike human beings, chimpanzees cannot bear any legal duties, submit to societal responsibilities or be held legally accountable for their actions.'' The court added that there was no precedent for treating animals as persons and no legal basis.

A 19th-century French impressionist artist who perished almost a century ago is the world’s leading aesthetic terrorist; you just don’t know it.Fortunately, the Renoir Sucks at Painting (RSAP) movement is here to change that.

t the core of RSAP’s serious political critiques are Eurocentric aesthetics and beauty standards and the domination of art museums by white men. “If the problems with Eurocentricity were personified in a man, Renoir would be the disgusting” embodiment, Geller insisted.Geller did not mince words: “Renoir is the most pulsating, puss-ridden boil which is the most blatant essence of the problem,” he added.“The fact that this utter charlatan can get by the watchmen defending the high altar of art is the proof positive that the system is broken, and that, for far too long, these decisions have been made by people who have access to fancy art educations and pursue them with an eye toward dictating taste,” Geller explained.

Salzman first became interested in wine when he was a graduate student at Stanford University studying neuroscience (Ph.D.) and psychiatry (M.D.). “I was corrupted by some people who were very serious about wine,” he told me. Together, they would host wine tastings and travel to vineyards. Over time, as his interest in wine grew, he began to think about the connections between his tastings and the work he was doing on the ways in which emotion colors the way our brains process information. “We study how cognitive and emotional processes can affect perception,” he said. “And in the case of something like wine, you have the perfect example: even before you open a bottle to experience the wine itself, you already have an arbitrary visual stimulus—the bottle and the label—that comes with non-arbitrary emotional associations, good and bad.” And those emotional associations will, in turn, affect what we taste.

In one recent study, the Caltech neuroscientist Hilke Plassman found that people’s expectations of a wine’s price affected their enjoyment on a neural level: not only did they report greater subjective enjoyment but they showed increased activity in an area of the brain that has frequently been associated with the experience of pleasantness. The same goes for the color and shape of a wine’s label: some labels make us think that a wine is more valuable (and, hence, more tasty), while others don’t. Even your ability to pronounce a winery’s name can influence your appreciation of its product—the more difficult the name is to pronounce, the more you’ll like the wine.

For experts, though, the story is different. In 1990, Gregg Solomon, a Harvard psychologist who wrote “Great Expectorations: The Psychology of Expert Wine Talk,” found that amateurs can’t really distinguish different wines at all, but he also found that experts can indeed rank wines for sweetness, balance, and tannin at rates that far exceeded chance. Part of the reason isn’t just in the added experience. It’s in the ability to phrase and label that experience more precisely, a more developed sensory vocabulary that helps you to identify and remember what you experience. Indeed, when novices are trained, their discrimination ability improves.