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In other words, we need to be able to tell when we believe or disbelieve in something based on high standards of evidence and when we are just engaging in a bit of motivated reasoning and letting our opinions take over. When we withhold belief because the evidence does not live up to the standards of science, we are skeptical. When we refuse to believe something, even in the face of what most others would take to be compelling evidence, we are engaging in denial. In most cases, we do this because at some level it upsets us to think that the theory is true.

So how to tell a fact from an opinion? By the time we sit down to evaluate the evidence for a scientific theory, it is probably too late. If we take the easy path in our thinking, it eventually becomes a habit. If we lie to others, sooner or later we may believe the lie ourselves. The real battle comes in training ourselves to embrace the right attitudes about belief formation in the first place, and for this we need to do a little philosophy.

Too often in our debates about freedom of speech, we assume that it already exists and that it is campus activists, particularly over questions of race, who threaten it. But what Princeton’s students have shown is that, before they came along, there was in fact precious little speech about figures like Wilson, and what speech there was, was mostly bland PR for tourists and prospective students. Even more important, Princeton’s students have shown us that it is precisely the kinds of actions they have taken — which are uncivil, frequently illegal and always unruly — that produce speech.

While my general approach to history is one of modulation — past imperfect, always — I’m leery of those who would say, against the students, don’t erase the past. I’m leery of these critics’ timing: if there’s any erasing going on here, it’s in the daily practices of Princeton. In those campus tours, those campus addresses, the general celebration of the man. Why haven’t we heard criticism of how the past is being erased by Princeton’s celebration of Wilson?I’m also leery of these critics’ assumptions that removing a name from a building is about erasing the past. As if once the name is gone, all conversation stops, all memory disappears.

A team of researchers walked every street in 228 census tracts around Los Angeles and New Orleans and recorded every outdoor ad they saw. Another group surveyed 2,881 residents of the same census tracts by telephone, paying them to report their height, weight and other information. After analyzing this hard-won data, the authors conclude: “For every 10 percent increase in food advertisements, the odds of being obese increased by 5 percent.” That is, areas with more outdoor food ads have a higher proportion of obese people than ones with fewer ads.

The problem is that their policy recommendations rest on a crucial but unjustified assumption: that any link between obesity and advertising occurs because more advertising causes higher rates of obesity. But the study at hand showed only an association: people living in areas with more food ads were more likely to be obese than people living in areas with fewer food ads. To be fair, the researchers correctly note that additional steps would be needed to prove that food ads cause obesity. But until those steps are taken, talk of restricting ads is premature. In fact, it is easy to imagine how the causation could run the opposite way (something the article did not mention): If food vendors believe obese people are more likely than non-obese people to buy their products, they will place more ads in areas where obese people already live. Suppose we counted ads for fitness-oriented products like bicycles and bottled water, and found more of those ads in places with less obesity. Would it then be wise anti-obesity policy to subsidize such ads? Or would the smarter conclusion be that the fitness companies suspect that the obese are less likely than the fit to buy their products?

When we seek to base policy on evidence, we must remember that not all “evidence” is created equal. Taken at face value, the study on ads and obesity provides some indication that the two are linked, but no evidence that food ads cause obesity. The fact that the causal conclusion may coincide with a moral belief — that it is wrong to tempt people who overeat by showing them ads for food — does not make it valid.

Thanks to the Internet, becoming a hypochondriac is much easier than it used to be. The easy availability of health information on the web has certainly helped countless people make educated decisions about their health and medical treatment, but it can be disastrous for people who are likely to worry. Hypochondriacs researching an illness used to have to scour books and ask doctors for information. Now a universe of information is available with a few mouse clicks. "For hypochondriacs, the Internet has absolutely changed things for the worse," says Brian Fallon, MD, professor of psychiatry at Columbia University and the co-author of Phantom Illness: Recognizing, Understanding and Overcoming Hypochondria (1996). So far, no studies have been conducted on just how hypochondriacs use the Internet, Fallon says. But the phenomenon is common enough to have a snappy name -- "cyberchondria."

How big do the numbers have to be for insensitivity to begin? Not very, it turns out.

Consider the recent death of the Syrian child Aylan Kurdi when his family braved the choppy seas off the coast of Turkey. The image of Aylan lying face down on the beach captivated the world’s attention and even, in short order, resulted in refugee policy changes in countries as far away as the United States. But 14 Syrian children drowned in the Aegean Sea the next day. Did you notice? Did you care?

The Forum @ CERN: A Leap of Faith: Finding Common Ground Between Science and Theology. Promoting a dialogue between science and religion has long been a challenging task- the two communities of thought often seem far apart. The Forum explores the challenge in a discussion recorded at CERN in Switzerland and asks not only why this dialogue is important but how it is working and where it might lead. CERN is the European Organization for Nuclear Research where physicists and engineers are probing the fundamental structure of the universeWith Bridget Kendall to discuss common ground between science and religion are:Professor Rolf-Dieter Heuer, a German particle physicist and the Director General of the European Organization of Nuclear Research, or CERN, since 2009.Marcelo Gleiser, Professor of physics and astronomy at Dartmouth College who specialises in cosmology, nonlinear physics and astrobiology. Dr. Kusum Jain, a renowned Indian scholar of Jain Philosophy and Director of the Centre of Advanced Study in Philosophy at the University of Rajasthan, Jaipur. She has published extensively on such topics as human rights, the roots of terrorism, and bio-ethics.Monsignor Tomasz Trafny, Head of Science and Faith, Vatican City State.And there is poetry, especially written for the programme, by British poet Murray Lachlan Young.

And, the basic unit of taxonomy – ‘the species’ – remains an elusive and controversial concept despite its fundamental importance to science. Yet, few people outside of biology and philosophy realise that ‘the species’ has been at the centre of a major controversy in science for much of the last 50 years.

Taxonomy is a fundamental or ‘enabling’ science that underpins all of biology and its many related fields including medical research.

• How does the species category compare with other scientific groups or types of things like say the chemical elements? • Does it play the same kind of role in science – conveying the same sorts of information and allowing us to make predictions about nature? • What’s the best, most objective, way to recognise a species?

women” in 2013, Park Yu-ha wrote that she felt “a bit fearful” of how it might be received. After all, she said, it challenged “the common knowledge” about the wartime sex slaves.But even she was not prepared for the severity of the backlash.In February, a South Korean court ordered Ms. Park’s book, “Comfort Women of the Empire,” redacted in 34 sections where it found her guilty of defaming former comfort women with false facts. Ms. Park is also on trial on the criminal charge of defaming the aging women, widely accepted here as an inviolable symbol of Korea’s suffering under colonial rule by Japan and its need for historical justice, and she is being sued for defamation by some of the women themselves.

After the Charlie Hebdo attack, a Paris imam went to the scene and condemned the murders. "These victims are martyrs, and I shall pray for them with all my heart," said Hassen Chalghoumi (above). He was also quoted as saying that 95% of victims of terrorism are Muslim. How accurate is this statistic?

This is a story of how harmless choices can make a harmful world.

First, there is nothing special or magical about ten thousand hours. Gladwell could just as easily have mentioned the average amount of time the best violin students had practiced by the time they were eighteen — approximately seventy-four hundred hours — but he chose to refer to the total practice time they had accumulated by the time they were twenty, because it was a nice round number.

And the number varies from field to field.

Third, Gladwell didn’t distinguish between the type of practice that the musicians in our study did — a very specific sort of practice referred to as “deliberate practice” which involves constantly pushing oneself beyond one’s comfort zone, following training activities designed by an expert to develop specific abilities, and using feedback to identify weaknesses and work on them — and any sort of activity that might be labeled “practice.”

Just as the Industrial Revolution spurred the creation of powerful and destructive machines like airplanes and tanks that diminished the role of individual soldiers, artificial intelligence technology is enabling the Pentagon to reorder the places of man and machine on the battlefield the same way it is transforming ordinary life with computers that can see, hear and speak and cars that can drive themselves.

Mainly, I think, the restoration story gets people hooked because it raises ancient and endlessly fascinating philosophy-of-art questions. In this respect, the restored murals are really a new work, a work of conceptual art. To look at them is to have thoughts about the nature of art. When I was a student, I went to a class taught by the art historian Meyer Schapiro. There were lots of people in the room; I think it was supposed to be his last class. (This was at Columbia, where Schapiro had been, as a student and a professor, since 1920.) He devoted the entire opening lecture to forgeries. I couldn’t believe it. I wanted to hear him talk about paintings, not fakes. I didn’t go back.

As machine learning becomes more powerful, the field’s researchers increasingly find themselves unable to account for what their algorithms know — or how they know it.