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But worrying about data is probably just a distraction, because, ultimately, “pet” is a relative term—there are more fish in our home aquariums than there are pet dogs, and any category that lumps the two together feels inadequate.

Rabbits, as this passer-by is implying, are widely consumed in other countries. Western Europeans love rabbit sausage, slow-cooked rabbit stews, and braised bunny dishes, while the Chinese—who account for 30% of global rabbit consumption—consider rabbit’s head a delicacy. + Rabbit was even a staple of the American diet at one time. It helped sustain the European transplants who migrated west across the frontier, and during World War II, eating rabbit was promoted as an act of patriotism akin to growing a victory garden. But as small farms gave way to large-scale operations, rabbit meat’s popularity melted away and other meats took over.

Herzog started thinking about this 20 years ago, when he was sitting in a hotel bar having a beer with the psychologist and animal rights activist, Ken Shapiro. Herzog knew Shapiro was a vegan; Shapiro knew Herzog ate meat. Both men had read all of the same psychology and animal-rights literature, and both spent a lot of time working through the same philosophical questions. But somehow, they came to different conclusions about how to live their lives. + “Hal, I don’t get it: why aren’t you like us?” Shapiro suddenly asked. Herzog didn’t have an answer. He still doesn’t. + “I’ve been struggling with this for a long time,” Herzog says. “I can handle moral ambiguity. I can deal with it. So I don’t have that need for moral consistency that animal activists do.” He laughs a little. “And I know that their logic is better than mine, so I don’t even try arguing with them. They win in these arguments.” +

There is indeed ample data that institutions and individuals can wreak havoc when they deviate from certain principles of logic and objectivity. There is also a good deal of dispiriting evidence about the rationality of voters that spurs questions about the effectiveness—and even the legitimacy—of democratic government. Yet much of the work of cognitive scientists—even fascinating Nobel Prize-winning research by Daniel Kahneman—leaves me edified but not alarmed. The human capacity for reason may be fragile and partial but it is not belied by studies in which large percentages of subjects answer a few tricky questions incorrectly.

My hypothesis is that while we love reading about humanity’s tendency toward the irrational, we take offense when light is thrown on our own individual incompetencies. 

Contemplating such works, we can think in two modes at once, the aesthetic and the historical-political—generally a wise way to navigate the labyrinth of art. To debate whether politics is always present or always absent is to play a parlor game irrelevant to the complex, ever-shifting reality in which both artists and their audiences reside.

There is much in Wagner that has nothing to do with Hitler; there is much in Wagner that contradicts Hitler. That said, I would never dream of suggesting that Wagner’s operas should be detached absolutely and utterly from politics. It cannot be done; it can never be done.

The English “please” is short for “if you please,” “if it pleases you to do this” — it is the same in most European languages (French si il vous plait, Spanish por favor). Its literal meaning is “you are under no obligation to do this.” “Hand me the salt. Not that I am saying that you have to!” This is not true; there is a social obligation, and it would be almost impossible not to comply. But etiquette largely consists of the exchange of polite fictions (to use less polite language, lies). When you ask someone to pass the salt, you are also giving them an order; by attaching the word “please,” you are saying that it is not an order. But, in fact, it is.

In English, “thank you” derives from “think,” it originally meant, “I will remember what you did for me” — which is usually not true either — but in other languages (the Portuguese obrigado is a good example) the standard term follows the form of the English “much obliged” — it actually does means “I am in your debt.” The French merci is even more graphic: it derives from “mercy,” as in begging for mercy; by saying it you are symbolically placing yourself in your benefactor”s power — since a debtor is, after all, a criminal.

Illegal public art is in the news. The most notorious instance this summer was the switch of flags on the Brooklyn Bridge, by two German artists, from the Stars and Stripes to all-white versions of the same. Others include a Canadian artist’s scrawls, partly in blood, on a wall in the Jeff Koons retrospective at the Whitney Museum and, in Moscow, the painting of a star ornament atop a Stalin-era tower, in Ukrainian national colors. Internationally, the British midnight muralist Banksy continues his waggish depredations, rivalled of late by a female upstart called Bambi, who likewise stencils images, only with a sexy-feminist spin. The over-all phenomenon could use a name—I propose Stunt art—and some analysis, starting with distinctions.

As a category of volunteer art, Stunt art borders the genres of spray-can graffiti and spectacular illegal sport, such as scaling or parachuting from tall buildings.

Stuntism is to art as weeds are to horticulture: plants in the wrong place. Authorities, social or botanical, define the wrongness, which becomes more arbitrary the more you think about it. Some weeds are as lovely as tulips. A superb gardener I know welcomes the sceptered majesty of common mullein (distinct from the mannerly hybrid varieties) wherever it opts to sprout. So may it be with Stunt art, in a time given to fanatical constraints on human-natural cussedness.

Could studying ants reveal clues to reducing highway traffic jams? Physicist Apoorva Nagar at the Indian Institute of Space Science and Technology thinks the answer is yes. Nagar says he got interested in the topic when he came across a study by German and Indian researchers showing that ants running along a path were able to maintain a steady speed even when there were a large number of ants on the path. Nagar says there are three main reasons ants don't jam up. Number one, ants don't have egos. They don't show off by zooming past people. "The second thing is, they do not mind a few accidents, or collisions," say Nagar. So unless there's a serious pileup, they just keep going.

The third reason, he says, is that ants seem to get more disciplined when paths get crowded, running in straighter lines, and varying their speed less. They're less likely to make unexpected moves in this sort of heavy traffic. It's the kind of steady control you see when a computer is controlling a car rather than a human. There's less variability unless it's absolutely called for. Nagar felt this kind of behavior could be explained by something called the Langevin equation, an equation physicists use when describing the movement of liquids, or how individual atoms behave in a lattice.

I remember thinking, stuff? What stuff? How do you decide, the clock ticking? Years earlier, I’d made a list of the things I’d grab in a fire: Books. Photos. Art. Back then, objects were sacred; not people. Back then, I hadn’t experienced loss. The question isn’t, What would you grab in a fire? It’s, What has meaning in our lives?

However, she is not the only person to wake up from a coma speaking another language.Australian Ben McMahon woke up able to speak Mandarin after being involved in a car accident, while a 13-year-old Croatian girl woke up having replaced her fluency in her native language with speaking German. There was also the case of a U.S. navy veteran was found unconscious in a motel room who had no recollection of who he was and woke up speaking fluent Swedish. A Queensland Brain Institute neuroscientist suggested a possible explanation last year. Dr Pankaj Sah said the brain was made up of different circuits - which assist in language, breathing, speaking and thinking - similar to electronic circuits.According to him, it is possible in Ben's case that the parts of the brain which recalled English were damaged in the crash and those that retained Mandarin were activated when the 22-year-old woke up.Whether this is what happened to Ms Jieyu is not known. More commonly, people are known to have woken up with a different accent, like in the case of Kath Locket, who was born and bred in Stafford. But after she was rushed into hospital unable to speak or swallow, she developed a strong accent which was distinctly European.  WHAT IS FOREIGN ACCENT SYNDROME?

We tend to think of swear words as one entity, but they actually serve several distinct functions. Steven Pinker, in The Stuff of Thought, lists five different ways we can swear: “descriptively (Let’s fuck), idiomatically (It’s fucked up), abusively (Fuck you…!), emphatically (This is fucking amazing), and cathartically (Fuck!!!).” None of these functions require swearwords. In Bikol (a language of the Philippines), there’s a special anger vocabulary – many words have alternative words that refer to just the same thing but also mean you’re angry. In Luganda (an African language), you can make a word insulting just by changing its noun class prefix – from a class for persons to a class for certain kinds of objects, for instance. In Japanese, you can insult someone badly just by using an inappropriate form of ‘you’.

There is one clear difference, though: Iyer has not invented them. The definitions she illustrates – 60 so far, from 30 different languages – match The Meaning of Liff for absurdity, but all of them are real. There is komorebi, Japanese for ‘the sort of scattered dappled light effect that happens when sunlight shines in through trees’; or rire dans sa barbe, a French expression meaning ‘to laugh in your beard quietly while thinking about something that happened in the past’.

“Non-overlapping magisteria” has a nice ring to it. The problem is that there are many religious claims that not only “overlap” with empirical data but are incompatible with it. As a scientist who also spends a fair amount of time in the public arena, if I am asked if our understanding of the Big Bang conflicts with the idea of a six-thousand-year-old universe, I face a choice: I can betray my scientific values, or encourage that person to doubt his or her own beliefs. More often than you might think, teaching science is inseparable from teaching doubt.