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As forests are cleared and species vanish, there's one other loss: a world of languages A new report shows a direct link between disappearing habitats and the loss of languages. One in four of the world's 7,000 spoken tongues is now at risk of falling silent for ever as the threat to cultural biodiversity grows

E. H. Carr in 1961 delivered a series of six lectures at Cambridge University examining the question “What is history?”

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.

In July of 2008, Dylan Breves, then a seventeen-year-old student from New York City, made a mundane edit to a Wikipedia entry on the coati. The coati, a member of the raccoon family, is “also known as … a Brazilian aardvark,” Breves wrote. He did not cite a source for this nickname, and with good reason: he had invented it. He and his brother had spotted several coatis while on a trip to the Iguaçu Falls, in Brazil, where they had mistaken them for actual aardvarks.

Henrich’s work with the ultimatum game was an example of a small but growing countertrend in the social sciences, one in which researchers look straight at the question of how deeply culture shapes human cognition. His new colleagues in the psychology department, Heine and Norenzayan, were also part of this trend. Heine focused on the different ways people in Western and Eastern cultures perceived the world, reasoned, and understood themselves in relationship to others. Norenzayan’s research focused on the ways religious belief influenced bonding and behavior. The three began to compile examples of cross-cultural research that, like Henrich’s work with the Machiguenga, challenged long-held assumptions of human psychological universality.

As Heine, Norenzayan, and Henrich furthered their search, they began to find research suggesting wide cultural differences almost everywhere they looked: in spatial reasoning, the way we infer the motivations of others, categorization, moral reasoning, the boundaries between the self and others, and other arenas. These differences, they believed, were not genetic. The distinct ways Americans and Machiguengans played the ultimatum game, for instance, wasn’t because they had differently evolved brains. Rather, Americans, without fully realizing it, were manifesting a psychological tendency shared with people in other industrialized countries that had been refined and handed down through thousands of generations in ever more complex market economies. When people are constantly doing business with strangers, it helps when they have the desire to go out of their way (with a lawsuit, a call to the Better Business Bureau, or a bad Yelp review) when they feel cheated. Because Machiguengan culture had a different history, their gut feeling about what was fair was distinctly their own. In the small-scale societies with a strong culture of gift-giving, yet another conception of fairness prevailed. There, generous financial offers were turned down because people’s minds had been shaped by a cultural norm that taught them that the acceptance of generous gifts brought burdensome obligations. Our economies hadn’t been shaped by our sense of fairness; it was the other way around.

Studies show that Western urban children grow up so closed off in man-made environments that their brains never form a deep or complex connection to the natural world. While studying children from the U.S., researchers have suggested a developmental timeline for what is called “folkbiological reasoning.” These studies posit that it is not until children are around 7 years old that they stop projecting human qualities onto animals and begin to understand that humans are one animal among many. Compared to Yucatec Maya communities in Mexico, however, Western urban children appear to be developmentally delayed in this regard. Children who grow up constantly interacting with the natural world are much less likely to anthropomorphize other living things into late childhood.

I have just returned with a team of scientists from six weeks at sea conducting research in the Great Pacific Garbage Patch — one of five major garbage patches drifting in the oceans north and south of the equator at the latitude of our great terrestrial deserts. Although it was my 10th voyage to the area, I was utterly shocked to see the enormous increase in the quantity of plastic waste since my last trip in 2009. Plastics of every description, from toothbrushes to tires to unidentifiable fragments too numerous to count floated past our marine research vessel Alguita for hundreds of miles without end. We even came upon a floating island bolstered by dozens of plastic buoys used in oyster aquaculture that had solid areas you could walk on.

Why are identical twins alike? In the late nineteen-seventies, a team of scientists in Minnesota set out to determine how much these similarities arose from genes, rather than environments—from “nature,” rather than “nurture.” Scouring thousands of adoption records and news clips, the researchers gleaned a rare cohort of fifty-six identical twins who had been separated at birth. Reared in different families and different cities, often in vastly dissimilar circumstances, these twins shared only their genomes. Yet on tests designed to measure personality, attitudes, temperaments, and anxieties, they converged astonishingly. Social and political attitudes were powerfully correlated: liberals clustered with liberals, and orthodoxy was twinned with orthodoxy. The same went for religiosity (or its absence), even for the ability to be transported by an aesthetic experience. Two brothers, separated by geographic and economic continents, might be brought to tears by the same Chopin nocturne, as if responding to some subtle, common chord struck by their genomes.

The current problem is, in part, an unintended consequence of previous efforts to aid the environment.The British government provided financial incentives to encourage a shift to diesel engines because laboratory tests suggested that would cut harmful emissions and combat climate change. Yet, it turned out that diesel cars emit on average five times as much emissions in real-world driving conditions as in the tests, according to a British Department for Transport study.

If there is such a thing as real expertise in identifying the properties of a wine, then it must be possible to get it wrong.  If tastes, in general, were entirely subjective there would be no right answer to the question of whether, for instance, chocolate ice cream tastes of chocolate.  No one really thinks that. The fact that expert wine tasters get it wrong so often is evidence that wine tasting is harder than identifying the presence of chocolate in ice cream—not that it is utterly capricious. So tastes are not so entirely subjective that our experiences of them have no relationship to an object.

Furthermore, tasters can strive to eliminate environmental factors that have been shown to influence judgments about wine such as conversations, the style of music being played, and changes in the weather, etc. These are all factors that wine tasters can control by adjusting the environment in which they taste. Wine tasters, if they are to maintain credibility, must taste under the appropriate conditions. But that is no different from any other normative judgment we make. Our ability to make ethical judgments, for instance, is similarly influenced by environmental factors. We know (or should know) better than to make ethical judgments when we are excessively angry, fearful, under the influence of powerful desires, etc. Yet, it does not follow from the fact that ethical judgments can be influenced by irrelevant factors that all ethical judgments are subjective.

So the taste of wine (or anything else) is partly dependent on objective features of the world and partly dependent on how our view of those features has been shaped by past experience. The crucial question then is how much of a distorting lens is that past experience.

Neuroscience is a fast growing and popular field, but despite advances, when an area of the brain 'lights up" it does not tell us as much as we'd like about the inner workings of the mind. Many of us have seen the pictures and read the stories. A beautiful picture of the brain where an area is highlighted and found to be fundamental for processes like fear, disgust or impaired social ability. There are so many stories it can be easy to be swayed into thinking that much more of the brain's mystery has been solved than is the case.

Michael Sorkin, a globe-trotting sixty-six-year-old architect, urban planner, and critic, has published fourteen books and has designed buildings and public spaces from the Rockaways to Abu Dhabi. Currently, one of his biggest projects is a large urban complex in Xi’an, China. Meanwhile, in New York, where Sorkin lives, he runs Terreform, a non-profit devoted to architecture that is both urban and green. Two years ago, Terreform began a project called New York City (Steady) State, which investigates the possibility of “urban self-reliance”; its goal is to figure out what an optimally self-sufficient N.Y.C. might look like. By concretely imagining an ideal city, the thinking goes, you make a better one more likely. How would such a city function? And what would it be like to live on its leafy and fruitful streets?

Artists have structurally different brains compared with non-artists, a study has found. Participants' brain scans revealed that artists had increased neural matter in areas relating to fine motor movements and visual imagery. The research, published in NeuroImage, suggests that an artist's talent could be innate. But training and environmental upbringing also play crucial roles in their ability, the authors report. As in many areas of science, the exact interplay of nature and nurture remains unclear.