TOK@ISPrague

Analogously, emotion words like “anger,” “happiness” and “fear” each name a population of diverse biological states that vary depending on the context. When you’re angry with your co-worker, sometimes your heart rate will increase, other times it will decrease and still other times it will stay the same. You might scowl, or you might smile as you plot your revenge. You might shout or be silent. Variation is the norm.

The ease with which we experience emotions, and the effortlessness with which we see emotions in others, doesn’t mean that each emotion has a distinct pattern in the face, body or brain. Instead of asking where emotions are or what bodily patterns define them, we would do better to abandon such essentialism and ask the more revealing question, “How does the brain construct these incredible experiences?”

I’ve always believed that the divisions between high art and low art, between high culture, which really ought to be called “sanctified culture,” and what’s sometimes called popular culture, but really ought to be called “everyday culture” — the culture of anyone’s everyday life, the music I listen to, the movies you see, the advertisements that infuriate us and that sometimes we find so thrilling, so moving — I’ve always believed that these divisions are false.

What art does — maybe what it does most completely — is tell us, make us feel that what we think we know, we don’t. There are whole worlds around us that we’ve never glimpsed

It would seem that in situations like the current Greek crisis, we should be able to rely on economics to tell us which policies are most likely to work. But does the discipline have sufficient predictive power to play an important role in our debates about public policy?

The problems that we want economists to help us solve are more like predicting how leaves will fall on a windy day than predicting how objects will fall in a vacuum. Economic phenomena are affected by a very large number of causal factors of many different kinds.

What makes moral disagreements so intractable? Ethics shouldn’t be as hard as rocket science. Can religion help? It might seem that if morality is a matter of obeying divine commands, we could make short work of moral disagreement, if only we knew which was the true faith. Of course, we don’t. But 2,300 years ago Plato showed that appeals to God’s wisdom, no matter which faith, is irrelevant to what makes for moral rightness.

What about reason? Many philosophers have argued that rational beings can reason their way to the right answers in morality. Kant and Mill both tried to do this, but ended up building incompatible moral theories by reasoning from two quite different starting points.

In recent years some thinkers have argued that the foundations of morality are given by what science, especially evolutionary biology, shows us about the conditions of human flourishing. These philosophers, social psychologists and evolutionary anthropologists argue that there was strong selection for a core set of moral norms that are so widespread they are absent only in psychopaths.

Is the distinction between crooked and uncrooked psychics meant to turn on the eye-poppingness of the sums involved?

In the absence of a means of distinguishing modest, everyday preying on the gullible from outright banditry, maybe every instance should be O.K.? Palm-reading is monetized around the globe, and no one seems to have a problem with it. People like having their palms read. People like fortune cookies, for God’s sake, one of the most brazen scams ever perpetrated. What business is it of the rest of us, a.k.a. “the state,” how our fellow-citizens satisfy their need for supernatural intervention?

But there was another puzzling thing about the crooked-psychic story: the fortune-teller failed to follow a primary rule of tradecraft. She neglected to cool the mark out. Having taken the very last dime, she needed to insure that the man from Brooklyn accepted his loss, and that he would not do as he did, and seek revenge and restitution. By failing to do this, she invited a nuisance that the fortune-telling racket has a mechanism for avoiding—the attention of the police. And then she got

Digital note-taking apps also leave their users only a finger-swipe away from e-mail or Candy Crush. An article on digital distraction in the June issue of The Harvard Business Review cites an estimate, by the Information Overload Research Group, that the problem is costing the U.S. economy nine hundred and ninety-seven billion dollars a year. “The digital world provides a lot of opportunity to waste a lot of time,” Allen said. A paper notebook, by contrast, is a walled garden, free from detours (except doodling), and requiring no learning curve. A growing body of research supports the idea that taking notes works better on paper than on laptops, in terms of comprehension, memorization, and other cognitive benefits.

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?

On the morning of August 17, 1971, nine young men in the Palo Alto area received visits from local police officers. While their neighbors looked on, the men were arrested for violating Penal Codes 211 and 459 (armed robbery and burglary), searched, handcuffed, and led into the rear of a waiting police car. The cars took them to a Palo Alto police station, where the men were booked, fingerprinted, moved to a holding cell, and blindfolded. Finally, they were transported to the Stanford County Prison—also known as the Stanford University psychology department.

Canada's Truth and Reconciliation Commission has released its findings into more than a century of abuse in Indian Residential Schools. Between the 1880s and 1990s 150,000 aboriginal children were sent to institutions where they were stripped of their language and culture. Many faced emotional, physical and sexual abuse.

How large is Africa compared to the United States, or Western Europe? Most inhabitants of the latter places might guess it is a little larger, but few would have any idea of the scale of the difference. This has led German graphics designer Kai Krause to produce this map to shake people's perceptions a little.

Any attempt to map a spherical planet onto a flat map will involve distortions of size, shape or both. There is a passionate debate among cartographers about the best way to hang the world on a wall, but most agree that the most common maps we get our sense of the world from are very bad ways to do it. The problem is that these maps exaggerate the size of the countries at high  latitudes, and shrink places near the equator - leading to a perception that Europe is larger than South America, to pick just one example among many.

Africa, which spans the equator, fares particularly badly on these sorts of projections: Krause says, "Africa is so mind-numbingly immense, that it exceeds the common assumptions by just about anyone I ever met: it contains the entirety of the USA, all of China, India, as well as Japan and pretty much all of Europe as well - all combined!”  Some have argued that since people associate size with importance this encourages the already strong tendency of the world's wealthiest nations to disregard those who live in the tropics. 

Ai Weiwei and Jacob Appelbaum are artists, journalists, dissidents, polymaths — and targets. Their respective governments, China and the United States, monitor their every move. They have been detained and interrogated. Ai cannot leave China, and Appelbaum is advised not to return to the United States. They are separated from their families. Ai has been imprisoned and beaten by the police. Yet each continues his work and speaks out against government wrongdoing.In April, Ai and Appelbaum met in Beijing to collaborate on an art project commissioned by Rhizome and the New Museum in New York. As a filmmaker, and as a target of state surveillance myself, I am deeply interested in the way being watched and recorded affects how we act, and how watching the watchers, or counter-surveillance, can shift power. I was asked to film their project. During the encounter, Ai and Appelbaum continually filmed and photographed each other. Between their cameras and mine, we created a zone of hyper-surveillance. Almost everything was documented. Just outside Ai’s studio hung surveillance cameras installed by the Chinese government. The art project the pair made, “Panda to Panda,” was not about surveillance. It was about secrets. They stuffed cuddly toy panda bears with public, shredded N.S.A. documents that were originally given to me and Glenn Greenwald two years ago in Hong Kong by the whistle-blower Edward Snowden. Inside each panda, Ai and Appelbaum placed a micro SD memory card containing a digital backup of the previously published documents.

the writer’s job is to say those things that appear unsayable, to cloak with language those volatile experiences that seem barely able to endure it.

Despite every advancement, language remains the defining nexus of our humanity; it is where our knowledge and hope lie. It is the precondition of human tenderness, mightier than the sword but also infinitely more subtle and ultimately more urgent. Remember that writing things down makes them real; that it is nearly impossible to hate anyone whose story you know; and, most of all, that even in our post-postmodern era, writing has a moral purpose. With twenty-six shapes arranged in varying patterns, we can tell every story known to mankind, and make up all the new ones—indeed, we can do so in most of the world’s known tongues. If you can give language to experiences previously starved for it, you can make the world a better place.

What could be more exhilarating than experiencing the world through the perspective of another person? In “Remembrance of Things Past,” Marcel Proust’s narrator says that the only true voyage of discovery is not to visit other lands but “to possess other eyes, to behold the universe through the eyes of another, of a hundred others, to behold the hundred universes that each of them beholds.” This is one of the central projects of the humanities; it’s certainly part of the pleasure we get from art and literature.

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.