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Humans have often asserted a fundamental difference between themselves and other animals. One of these assertions which has had many proponents into the twentieth century is that humans differ from animals in their use of language. In the past thirty years this assertion has been the subject of much debate as scientists have researched language use by apes. (I use the term "ape" to refer to "great ape" in this essay, as many of my sources do. There have apparently been no language experiments with gibbons or siamangs.) Extraordinary claims have been made by some researchers about the linguistic capabilities of their subjects, mostly chimpanzees. These claims have been refuted and counter-refuted many times, and the literature on the subject is extensive. In this essay I will examine the question of how much, if at all, primates are able to communicate using language. I will then examine the ethical issues surrounding the teaching of language to apes. What is language? First, what is language, and how does it differ from other forms of communication? There does not exist a universally accepted definition of language, or criteria for its use; this is one of the reasons for the disagreement among scientists about whether apes can use language. Language consists of various aspects which people believe are more or less important, for example, grammar, symbol usage, the ability to represent real-world situations, and the ability to articulate something new (Wallman 1992: 6). Duane Rumbaugh describes language as "an infinitely open system of communication" (Rumbaugh 1977b: xx). Some people say that anything an ape can do is not language; of course, if these are the same people who say that language defines us as humans, and an ape can learn sign language, then they are saying that deaf people who use sign language are not human (Patterson & Linden 1981: 119-120). One famous view of language is Charles Hockett's seven key properties: duality, productivity, arbitrariness,

I think it's good, although it slightly mixes up our nice distinction between sense perception and perception in general, and she actual says "we see things not as they are but as we are" at one point. The title "The Truth in the Lie" evokes one of the current essay titles, and it has a lot to say about ethics 'n stuff.

"Have the latest advances in communication technology radically altered the fundamental dynamics of struggles for change in authoritarian settings? Or have cell phones and social media merely brought about small shifts in the dynamics of revolution? Is the Web a godsend to those trapped in oppressive states, as Nobel Laureate Liu Xiaobo suggests in his essay "The Internet is God's Gift to China"? Or does this thinking give in to a form of "cyber-utopianism" that glosses over the potential of new media to be used by autocrats, their propaganda ministries and security forces to massage public opinion, keep tabs on dissidents and ensure that populations stay docile and distracted, as Evgeny Morozov argues in The Net Delusion: The Dark Side of Internet Freedom? This is a fascinating moment to ponder such questions, due both to what is happening on the streets in the Middle East and in the offices of publishing, where Morozov's book is one of many to stake out bold claims about the pros and cons of the newest new media."

Well known Harvard academic, Marc Hauser, is questioned about the veracity of some of his research publications.

This could be helpful for this year's TOK Essay Title #2: How important are the opinions of experts in the search for knowledge? Also, makes you realize that just because someone has a PhD and tenure at Harvard doesn't mean you can always trust what they say!!!

"BUSINESSES in nearly every industry were caught off guard by the Great Recession. Few leaders in business - or government, for that matter - seem to have even considered the possibility that an economic downturn of this magnitude could happen. "

If anything is guaranteed to annoy a lexicographer, it is the journalistic habit of starting a story with a dictionary definition. "According to Webster's," begins a piece, blithely, and the lexicographer shudders, because she knows that a dictionary is about to be invoked as an incontrovertible authority. Although we may profess to believe, as the linguist Dwight Bolinger once put it, that dictionaries "do not exist to define but to help people grasp meanings," we don't often act on that belief. Typically we treat a definition as the final arbiter of meaning, a scientific pronouncement of a word's essence. But the traditional dictionary definition, although it bears all the trappings of authority, is in fact a highly stylized, overly compressed and often tentative stab at capturing the consensus on what a particular word "means."

Very important to read this before your next essay!!!

"How do we use the technologies of computation, statistics and networking to shed light - without killing the magic? This is more than a practical question. It goes to the heart of what we are after as humans. "

"To remain ignorant of what happened before you were born is to remain always a child. - Cicero This week saw the beginning of an action for libel brought by one historian against another over a question of history. The right-wing historian David Irving says the Holocaust was not as bad as has been claimed; he is suing American historian Deborah Lipstadt for calling him "a dangerous spokesman for Holocaust denial." The case, and its explosive content, remind us that history matters. But what is history? There is ambiguity in the very name. "History" can either mean past events, or writings about past events. But what if the former is a creation of the latter? The past, after all, has ceased to exist. Here in the present we find documents and other objects which, we suppose, survive from the past, and we weave interpretations round them. These objects, and our interpretations, belong to the present. If history is different narratives constructed in the present, is it any wonder that historians disagree among themselves?"