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If Mr. Trump talks about Muslim parents and their son who was killed in action, that’s what the public remembers. If he goes to Mexico or Louisiana, that’s what they recall reading or hearing about him. If Mr. Trump calls President Obama the founder of the Islamic State, “ISIS” moves to the top of the list of what Americans tell us they are hearing about the Republican candidate.

it may not matter exactly why Americans are so likely to recall reading about Mrs. Clinton’s email situation week after week. Its looming prominence in the public’s mind has become a reality, and it has the effect of superseding public awareness of her policy speeches and statements about issues.

What Americans recall hearing about Mrs. Clinton is significantly less varied. Specifically — and to an extraordinary degree — Americans have consistently told us that they are reading and hearing about her handling of emails

By contrast, it’s clear that Mrs. Clinton and her campaign team have not wanted her handling of emails to dominate what Americans have been taking away from her campaign over the past two months

we can assume he wants his statements and actions to be seen and heard, to attract attention. The evidence is clear that they are. The public may be getting no more than a superficial understanding of Mr. Trump’s positions on key issues or how he would implement them as laws if he is elected, but the public clearly is repeating back to us what he intends for it to hear.

the public may be learning about the candidates’ temperament, character, personality and health issues, but from what they tell us, Americans aren’t getting much in the way of real substance.

The moderators of the coming series of debates will most likely focus directly on the candidates’ positions on issues. This may shift what Americans tell us they are learning about the candidates, and if so, it could signal a significant upgrade in the way the process is working. But that also means that a lot still depends on the candidates themselves and how they end up shaping the contours of the debates

But recent research in my lab suggested that people don’t agree much about what, if anything, they hear in the EVP sounds – a result readily explained by the fallibility of human perception.

In some instances, alleged EVP are the voices of the investigators or interference from radio transmissions – problems that indicate shoddy data collection practices. Other research, however, has suggested that EVP have been captured under acoustically controlled circumstances in recording studios.

when people said they heard a voice in the EVP, only 13% agreed about exactly what the voice said. To compare, 95% percent of people on average agreed about what the voice said when they heard actual speech.

People’s expectations about what they’re supposed to hear can result in the illusory perception of tones, nature sounds, machine sounds, and even voices when only acoustic white noise – like the sound of a detuned radio – exists.

Interpretations of speech in noise – a situation similar to EVP where the alleged voice is difficult to discern – can shift entirely based upon what the listener expects to hear.

In my lab, we recently conducted an experiment to examine how expectations might influence the perception of purported EVP

So suggesting a paranormal research topic mattered only when the audio was ambiguous.

Research in mainstream psychology has shown that people will readily perceive words in strings of nonsensical speech sounds.

These findings suggest that paranormal researchers should not use their own subjective judgments to confirm the contents of EVP.

But perhaps most importantly, we showed that the mere suggestion of a paranormal research context made people more likely to hear voices in ambiguous stimuli, although they couldn’t agree on what the voices were saying.

pareidolia – the tendency to perceive human characteristics in meaningless perceptual patterns

There are many visual examples of pareidolia – things like seeing human faces in everyday objects (such as Jesus in a piece of toast).

Research from cognitive psychology has shown that paranormal believers may be especially prone to misperceiving chance events.

Another characteristic of pseudoscience is a lack of integration with related areas of inquiry. There is a rich history of using experimental methods to examine auditory perception, yet EVP enthusiasts are either unaware or willfully ignorant of this relevant work.

parsimony – the idea that the simplest explanation is preferred

we need a theory to account for how and why a human listener sometimes misperceives ambiguous stimuli.

In fact, this very tendency is one of many well-documented cognitive shortcuts that may have adaptive value. A voice may indicate the presence of a potential mate or foe, so it may be useful to err on the side of perceiving agency in ambiguous auditory stimuli.

Currently, there is only limited, tentative evidence to link exposure to pseudoscience on television to pseudoscientific beliefs. Still, one study showed that people find paranormal research to be more credible and scientific when it is shown using technological tools such as recording devices. Other evidence has suggested that popular opinion may outweigh scientific credibility when people evaluate pseudoscientific claims.

There are different types of attention, and they use different parts of the brain.

Hearing, in short, is easy. You and every other vertebrate that hasn’t suffered some genetic, developmental or environmental accident have been doing it for hundreds of millions of years. It’s your life line, your alarm system, your way to escape danger and pass on your genes

This simplest form of attention requires almost no brains at all and has been observed in every studied vertebrate.

But listening, really listening, is hard when potential distractions are leaping into your ears every fifty-thousandth of a second — and pathways in your brain are just waiting to interrupt your focus to warn you of any potential dangers.

Listening is a skill that we’re in danger of losing in a world of digital distraction and information overload.

we can train our listening just as with any other skill. Listen to new music when jogging rather than familiar tunes. Listen to your dog’s whines and barks: he is trying to tell you something isn’t right. Listen to your significant other’s voice — not only to the words, which after a few years may repeat, but to the sounds under them, the emotions carried in the harmonics.

“You never listen” is not just the complaint of a problematic relationship, it has also become an epidemic in a world that is exchanging convenience for content, speed for meaning. The richness of life doesn’t lie in the loudness and the beat, but in the timbres and the variations that you can discern if you simply pay attention.

Of course they gathered with torches, because the only liberty they have lost is the liberty to gather with torches and decide whose house to visit with terror. That is the right that is denied them: the right to other people’s possessions, the right to be the only person in the room, the right to be the only person that the world is made for. (These are not rights. They are wrongs.)

You are sad because your toys have been taken, but they were never toys to begin with. They were people. It is the ending of the fairy tale; because you were a beast, you did not see that the things around you were people and not objects that existed purely for your pleasure. You should not weep that the curse is broken and you can see that your footstool was a human being.

so little good is unmixed. History contains heroes, but no one is a hero entirely, and no one is a hero for very long. You can be brilliant in some ways and despicable in others. You can be a clean, upright, moral individual in your private life who never swears, treats women with respect, and speaks highly of duty and honor– and go out every day and dedicate yourself to a cause that makes the world worse.

we have always been a country where things like this can happen. It is just harder not to notice now. And it is possible, sometimes, to be angrier at the person who makes you notice than at the thing you are seeing.

All right: You are not a murderer. You are a good person. But that does not mean that what you have was not ill-gotten. That does not mean that you deserve everything you have. You have to look at your history and see it, all of it.

We must cherish our history. (Somewhere, a dog whimpers.) Can we be a little more specific about what history? Can we be a little more specific about any of this? The specifics are where the principles are. What will we cherish, and what will we disavow? What are we putting on a pedestal, and what are we putting in a museum? Not all history is created equal.

A truth that murder mysteries get right about human nature is that even when you find a man stabbed before the soup course, someone always wants to finish the soup.

Who would stand over the body of someone who died protesting a hateful, violence, racist ideology and say that “we have to come together”? That we have to find common ground? I am sure there is common ground to be found with the people who say that some are not fit to be people. The man who thinks I ought not to exist — maybe we can compromise and agree that I will get to exist on alternate Thursdays. Let us only burn some of the villagers at the stake. We can eat just three of the children. All ideas deserve a fair hearing. Maybe we can agree that some people are only three-fifths of people, while we are at it. As long as we are giving a hearing to all views.

Only someone with no principles would think that such a compromise was possible. Only someone with no principles would think that such a compromise was desirable. At some point you have to judge more than just the act of fighting. You have to judge what the fighting is for. Some principles are worth fighting for, and others are not

my spouse and I, who are both Asian-American, never thought to give her a name like Seohyun or Haeun. Though Korean was the language I spoke growing up in New York with my immigrant parents, I’ve forgotten many of the words I used to know. Yet hearing it spoken still conjures the sense of home.

I had no ambition to teach my daughter Korean, but when she turned 5, she insisted she wanted to learn so she could talk to her halmoni — her grandmother. So I conceded.

On Seollal, the Korean New Year, she and the other girls in her class sported traditional silk outfits. The floor-length skirts flapped to show their patterned leggings underneath, in a church basement that smelled of steamed rice and sesame oil.

Still, I kept asking my daughter when she would try soccer, which seemed to me the “American thing” to do on a Saturday morning. It was held at the same time as Korean School. I kept thinking about the parents on the sidelines and wondered what we were missing

A classmate had written that coronavirus was a problem and that keeping Chinese people out of the country was the solution.

In the summer of 2020, the Stop A.A.P.I. Hate Youth Campaign interviewed 990 Asian-American young adults across the United States about their experiences during the pandemic, and found that one in four had reported experiencing racism in some way

Kids said that they had been bullied, physically harassed and had racial slurs shouted at them

a child who hears a racist remark hears this: “You don’t belong. You’re other. You’re different.”

We are one of only a handful of Asian-American families in our school, which prides itself on teaching about inclusion. Earlier in the year, our daughter came home talking about Malala Yousafzai and Ruby Bridges, asking where we would have been sitting on the bus in times of segregation.

But when a girl in our neighborhood pointed to my daughter and said they could not play together because of the “China virus,” I wept.

During lockdown, we devoured books with Asian-American heroines by authors like Grace Lin and Min Jin Lee

I struggled to find the words to explain to my daughter why Chinese-Americans were forced to live in these barracks; why they were separated from their families.

She doesn’t yet know about the 84-year old man who died two days after being shoved to the sidewalk in Chinatown in San Francisco last month, or about the six Asian-American women killed by a shooter in Atlanta this week.

While attacks on Asian people aren’t always charged as hate crimes, many Asians feel an increasing sense of vulnerability.

Kids begin to develop a sense of racial identity by age 3 or 4, Dr. Yip said.

Once they enter grade school, they hear about race and racism from peers and the media they consume.

“By not talking about race” and what they’re hearing, Dr. Yip said, “you run the risk of intensifying stereotypes” which can then lead to racism.

“We think we’re protecting our kids, by not talking about racist incidents” Dr. Chen added. “But actually not talking about it is not helping.” Building their racial identity is what helps them feel safe.

When a racist incident happens to your child, Dr. Chen said, don’t jump into solving the problem. First ask how they feel and listen. Tell them you don’t know all the answers, but you can find solutions together.

Make sure that the children who were targeted know it wasn’t their fault, Dr. Chen added. Role play what you will do if it happens again and tell them, Mom or Dad or your caregivers will keep you safe.

“I’m not sure Asian-American families can avoid ‘the talk’ any longer.” It’s a talk that must include listening to, and coming to understand, all groups who face racial bias.

In hindsight, I now see that Korean School has done more for my family than soccer ever could. It’s a place where my daughter sees she isn’t alone. There are families who look like ours and wrestle with the same questions, about what we will forget, and what we will keep from our immigrant families’ pasts.

My daughter has gone from sewing masks for her bears, to carrying Black Lives Matter posters and voting with me in a presidential election.

During speech perception, our brain integrates information from our ears with that from our eyes. Because this integration happens early in the perceptual process, visual cues influence what we think we are hearing. That is, what we see can actually shape what we "hear."

When visual information clashes with that from sound, sensory crosstalk can cause what we see to alter what we hear

Perceptual systems, particularly smell, connect with memory and emotion centers to enable sensory cues to trigger feelings and recollections, and to be incorporated within them

What might life be like if you had synesthesia? Here is one artist's rendition of the experience of a synaesthete. In this surreal world, music records smell like different colors, foods tastes like specific noises, and sound comes in all varieties of textures and shapes

“But it turns out that what their face is doing is actually profoundly influencing what you are perceiving.”

The brain asks itself: “Is it likely that these two things go together or not?”

“In science we’ve assumed that people do that, always put together everything,” Dr. Beauchamp said. “It turns out that might not be right.”

brain most likely processes information about lip movements and sound in a part of the brain called the superior temporal sulcus.

clinicians understand and improve your hearing as you age, Dr. Magnotti said.

This insight goes a long way to explaining the current fetishization of experience, especially if it is (redundantly) “lived.” Black people from all walks of life find themselves deferred to by non-blacks

black people certainly don’t all “feel” or “experience” the same things. Nor do they all "experience" the same event in an identical way. Finally, even when their experiences are similar, they don’t all think about or interpret their experiences in the same way.

we must begin to attend in a serious way to heterodox black voices

This need is especially urgent given the ideological homogeneity of the “antiracist” outlook and efforts of elite institutions, including media, corporations, and an overwhelmingly progressive academia. For the arbiters of what it means to be black that dominate these institutions, there is a fairly narrowly prescribed “authentic” black narrative, black perspective, and black position on every issue that matters.

When we hear the demand to “listen to black voices,” what is usually meant is “listen to the right black voices.”

Many non-black people have heard a certain construction of “the black voice” so often that they are perplexed by black people who don’t fit the familiar model.

Similarly, many activists are not in fact “pro-black”: they are pro a rather specific conception of “blackness” that is not necessarily endorsed by all black people.

This is where our new website, Free Black Thought (FBT), seeks to intervene in the national conversation. FBT honors black individuals for their distinctive, diverse, and heterodox perspectives, and offers up for all to hear a polyphony, perhaps even a cacophony, of different and differing black voices.

The practical effects of the new antiracism are everywhere to be seen, but in few places more clearly than in our children’s schools

one might reasonably question what could be wrong with teaching children “antiracist” precepts. But the details here are full of devils.

To take an example that could affect millions of students, the state of California has adopted a statewide Ethnic Studies Model Curriculum (ESMC) that reflects “antiracist” ideas. The ESMC’s content inadvertently confirms that contemporary antiracism is often not so much an extension of the civil rights movement but in certain respects a tacit abandonment of its ideals.

It has thus been condemned as a “perversion of history” by Dr. Clarence Jones, MLK’s legal counsel, advisor, speechwriter, and Scholar in Residence at the Martin Luther King, Jr. Institute at Stanford University:

Essentialist thinking about race has also gained ground in some schools. For example, in one elite school, students “are pressured to conform their opinions to those broadly associated with their race and gender and to minimize or dismiss individual experiences that don’t match those assumptions.” These students report feeling that “they must never challenge any of the premises of [the school’s] ‘antiracist’ teachings.”

In contrast, the non-white students were taught that they were “folx (sic) who do not benefit from their social identities,” and “have little to no privilege and power.”

The children with “white” in their identity map were taught that they were part of the “dominant culture” which has been “created and maintained…to hold power and stay in power.” They were also taught that they had “privilege” and that “those with privilege have power over others.

Or consider the third-grade students at R.I. Meyerholz Elementary School in Cupertino, California

Or take New York City’s public school system, one of the largest educators of non-white children in America. In an effort to root out “implicit bias,” former Schools Chancellor Richard Carranza had his administrators trained in the dangers of “white supremacy culture.”

A slide from a training presentation listed “perfectionism,” “individualism,” “objectivity” and “worship of the written word” as white supremacist cultural traits to be “dismantled,”

Finally, some schools are adopting antiracist ideas of the sort espoused by Ibram X. Kendi, according to whom, if metrics such as tests and grades reveal disparities in achievement, the project of measuring achievement must itself be racist.

Parents are justifiably worried about such innovations. What black parent wants her child to hear that grading or math are “racist” as a substitute for objective assessment and real learning? What black parent wants her child told she shouldn’t worry about working hard, thinking objectively, or taking a deep interest in reading and writing because these things are not authentically black?

Clearly, our children’s prospects for success depend on the public being able to have an honest and free-ranging discussion about this new antiracism and its utilization in schools. Even if some black people have adopted its tenets, many more, perhaps most, hold complex perspectives that draw from a constellation of rather different ideologies.

So let’s listen to what some heterodox black people have to say about the new antiracism in our schools.

Coleman Hughes, a fellow at the Manhattan Institute, points to a self-defeating feature of Kendi-inspired grading and testing reforms: If we reject high academic standards for black children, they are unlikely to rise to “those same rejected standards” and racial disparity is unlikely to decrease

Chloé Valdary, the founder of Theory of Enchantment, worries that antiracism may “reinforce a shallow dogma of racial essentialism by describing black and white people in generalizing ways” and discourage “fellowship among peers of different races.”

We hope it’s obvious that the point we’re trying to make is not that everyone should accept uncritically everything these heterodox black thinkers say. Our point in composing this essay is that we all desperately need to hear what these thinkers say so we can have a genuine conversation

We promote no particular politics or agenda beyond a desire to offer a wide range of alternatives to the predictable fare emanating from elite mainstream outlets. At FBT, Marxists rub shoulders with laissez-faire libertarians. We have no desire to adjudicate who is “authentically black” or whom to prefer.

Our brain is hard wired to make sense.

our brain works in a way if it doesn’t understand what the eyes perceive or “see” it makes a picture for us.

The strange thing is, our minds are wired to hear and see things that make sense, like hearing words or talking due to fluctuations in sound itself.

Not everything we hear or see is paranormal. Sadly as a researcher you’ll deal with some individuals that think everything is spirit, but that is far from “reality.”

Many individuals use white noise to sleep; it is very common for people to use fans and white noise machines, these are the most common source and they’re very popular.

Noise is classified by different colours, each is made up of different sound properties and frequencies.

While there’s isn’t significant evidence in humans to suggest that lower-volume sound like background white noise could bring about these kinds of changes in the central auditory system, Attarha’s team cite animal studies that suggest prolonged exposure in animals does affect their brains.

I explained to her that if the visual parts of the brain are deprived of actual input, they are hungry for stimulation and may concoct images of their own. Rosalie was greatly relieved by this, and delighted to know that there was even a name for her condition: Charles Bonnet syndrome.

Professor Rosenhan demonstrated convincingly that auditory hallucinations and schizophrenia were synonymous in the medical mind.

A debate over “partisan perceptual bias” has raged in the political science literature ever since, Princeton’s Larry Bartels noted that it was particularly pronounced during Ronald Reagan’s presidency, with surveys showing that “Democrats were strikingly impervious to the good economic news.” Lee Drutman noted in Slate in 2010 that something similar seemed to apply to Republicans' reporting of their own economic conditions between 2008 and 2010.

The landmark 1960 The American Voter, a study of the elections of 1948 through 1956, found something similar of voter attitudes toward the Korean War, speculating that when a voters’ views conflict with his party allegiance, “allegiance presumably will work to undo the contrary opinions.”

“The economy” simply means different tings to different people.

the Obama campaign has long ago stopped trying to convince Americans that the economy is better than they thought, targeting their message at a “severely conservative” Romney.

And while the Romney campaign made the economy the core of their campaign earlier this year, they’ve recently diversified after struggling — mostly in vain — to persuade voters despite a steady stream of negative data points. Now, the economic argument is part of a broader case the campaign tries to make

The aural/oral revolution won’t mean the end of the book any more than the e-book did.

Progress doesn’t always mean going forward.

This is a revealing definition of “human rights,” I’d argue, particularly as it’s one that never addresses things like liberty, equality, or justice. It never addresses freedom of expression or freedom of assembly or freedom of association.

in certain countries, a number of people say they do not use the Internet yet they talk about how much time they spend on Facebook. According to one survey, 11% of Indonesians who said they used Facebook also said they did not use the Internet. A survey in Nigeria had similar results:

Evgeny Morozov has described this belief as “Internet-centrism,” an ideology he argues permeates the tech industry, its PR wing the tech blogosphere, and increasingly government policy

“Internet-centrism” describes the tendency to see “the Internet” – Morozov uses quotations around the phrase – as a new yet unchanging, autonomous, benevolent, and inevitable socio-technological development. “The Internet” is a master framework for how all institutions will supposedly operate moving forward

“The opportunity to connect” as a human right assumes that “connectivity” will hasten the advent of these other rights, I suppose – that the Internet will topple dictatorships, for example, that it will extend participation in civic life to everyone and, for our purposes here at this conference, that it will “democratize education.”

Empire is not simply an endeavor of the nation-state – we have empire through technology (that’s not new) and now, the technology industry as empire.

Facebook is really just synecdochal here, I should add – just one example of the forces I think are at play, politically, economically, technologically, culturally.

it matters at the level of ideology. Infrastructure is ideological, of course. The new infrastructure – “the Internet” if you will – has a particular political, economic, and cultural bent to it. It is not neutral.

This infrastructure matters. In this case, this is a French satellite company (Eutelsat). This is an American social network (Facebook). Mark Zuckerberg’s altruistic rhetoric aside, this is their plan – an economic plan – to monetize the world’s poor.

The content and the form of “connectivity” perpetuate imperialism, and not only in Africa but in all of our lives. Imperialism at the level of infrastructure – not just cultural imperialism but technological imperialism

“The Silicon Valley Narrative,” as I call it, is the story that the technology industry tells about the world – not only the world-as-is but the world-as-Silicon-Valley-wants-it-to-be.

To better analyze and assess both technology and education technology requires our understanding of these as ideological, argues Neil Selwyn – “‘a site of social struggle’ through which hegemonic positions are developed, legitimated, reproduced and challenged.”

This narrative has several commonly used tropes

It often features a hero: the technology entrepreneur. Smart. Independent. Bold. Risk-taking. White. Male

“The Silicon Valley narrative” invokes themes like “innovation” and “disruption.” It privileges the new; everything else that can be deemed “old” is viewed as obsolete.

It contends that its workings are meritocratic: anyone who hustles can make it.

“The Silicon Valley narrative” fosters a distrust of institutions – the government, the university. It is neoliberal. It hates paying taxes.

“The Silicon Valley narrative” draws from the work of Ayn Rand; it privileges the individual at all costs; it calls this “personalization.”

“The Silicon Valley narrative” does not neatly co-exist with public education. We forget this at our peril. This makes education technology, specifically, an incredibly fraught area.

Here’s the story I think we like to hear about ed-tech, about distance education, about “connectivity” and learning: Education technology is supportive, not exploitative. Education technology opens, not forecloses, opportunities. Education technology is driven by a rethinking of teaching and learning, not expanding markets or empire. Education technology meets individual and institutional and community goals.

That’s not really what the “Silicon Valley narrative” says about education

It is interested in data extraction and monetization and standardization and scale. It is interested in markets and return on investment. “Education is broken,” and technology will fix it

If “Silicon Valley” isn’t quite accurate, then I must admit that the word “narrative” is probably inadequate too

The better term here is “ideology.”

Facebook is “the Internet” for a fairly sizable number of people. They know nothing else – conceptually, experientially. And, let’s be honest, Facebook wants to be “the Internet” for everyone.

We tend to not see technology as ideological – its connections to libertarianism, neoliberalism, global capitalism, empire.

The California ideology ignores race and labor and the water supply; it is sustained by air and fantasy. It is built upon white supremacy and imperialism.

As is the technology sector, which has its own history, of course, in warfare and cryptography.

So far this year, some $3.76 billion of venture capital has been invested in education technology – a record-setting figure. That money will change the landscape – that’s its intention. That money carries with it a story about the future; it carries with it an ideology.

When a venture capitalist says that “software is eating the world,” we can push back on the inevitability implied in that. We can resist – not in the name of clinging to “the old” as those in educational institutions are so often accused of doing – but we can resist in the name of freedom and justice and a future that isn’t dictated by the wealthiest white men in Hollywood or Silicon Valley.

We in education would be naive, I think, to think that the designs that venture capitalists and technology entrepreneurs have for us would be any less radical than creating a new state, like Draper’s proposed state of Silicon Valley, that would enormously wealthy and politically powerful.

When I hear talk of “unbundling” in education – one of the latest gerunds you’ll hear venture capitalists and ed-tech entrepreneurs invoke, meaning the disassembling of institutions into products and services – I can’t help but think of the “unbundling” that Draper wished to do to my state: carving up land and resources, shifting tax revenue and tax burdens, creating new markets, privatizing public institutions, redistributing power and doing so explicitly not in the service of equity or justice.

I want to show you this map, a proposal – a failed proposal, thankfully – by venture capitalist Tim Draper to split the state of California into six separate states: Jefferson, North California, Silicon Valley, Central California, West California, and South California. The proposal, which Draper tried to collect enough signatures to get on the ballot in California, would have created the richest state in the US – Silicon Valley would be first in per-capita income. It would also have created the nation’s poorest state, Central California, which would rank even below Mississippi.

that’s not all that Silicon Valley really does.

I stopped reading reviews because I noticed all I remember is the negatives. Whatever fleeting pleasure you have in someone applying a laudatory adjective to your book is totally washed away by the unpleasantness of remembering the negative things for the rest of your life verbatim.

Franzen thinks that there’s no way for a writer to do good work — to write something that can be called “consuming and extraordinarily moving” — without putting a fence around yourself so that you can control the input you encounter. So that you could have a thought that isn’t subject to pushback all the time from anyone who has ever met you or heard of you or expressed interest in hearing from you. Without allowing yourself to think for a minute.

It’s not just writers. It’s everyone. The writer is just an extreme case of something everyone struggles with. “On the one hand, to function well, you have to believe in yourself and your abilities and summon enormous confidence from somewhere. On the other hand, to write well, or just to be a good person, you need to be able to doubt yourself — to entertain the possibility that you’re wrong about everything, that you don’t know everything, and to have sympathy with people whose lives and beliefs and perspectives are very different from yours.”

“This balancing act” — the confidence that you know everything plus the ability to believe that you don’t — “only works, or works best, if you reserve a private space for it.”

Can you write clearly about something that you don’t yourself swim in? Don’t you have to endure it and hate it most of the time like the rest of us?

his answer was no. No. No, you absolutely don’t. You can miss a meme, and nothing really changes. You can be called fragile, and you will live. “I’m pretty much the opposite of fragile. I don’t need internet engagement to make me vulnerable. Real writing makes me — makes anyone doing it — vulnerable.”

Has anyone considered that the interaction is the fragility? Has anyone considered that letting other people define how you fill your day and what they fill your head with — a passive, postmodern stream of other people’s thoughts — is the fragility?

Which means that the interactions between the deaf and the hearing could soon become much less friction-filled than they've been in the past.

the heart palpitations, headaches, stomach troubles, numbness and weakness in her hands and feet — the most frustrating one is the tinnitus, a condition that can cause sufferers to hear phantom ringing, buzzing, whistling, chirping or other sounds.

“It makes it hard to concentrate, it makes it hard to hold conversations with others, it makes it almost impossible to lie down and go to sleep. It’s maddening, and you can’t fully understand it unless you experience it yourself.

the most common cause of chronic tinnitus is age

As the hair cells inside your inner ear become damaged over time, she said, they may no longer send sound waves to your brain, so your brain tries to recreate them on their own, which is what might cause the ringing.

But experts have long known that some viruses can temporarily cause hearing loss or ringing in the ears, too. When the body fights an infection, the overall inflammation from the virus can damage the nerves or hair cells in the ear, Dr. Cosetti said.

“I was so depressed and scared I’d never get better,” Ms. Suarez said. “I speak and talk for a living — how was I going to be able to have a conversation with a client or present in court if it constantly sounded like bells were exploding on my left side?”

Tinnitus has been linked to several mental health conditions, including anxiety and depression, and mostly in women. “It can be particularly challenging for many people initially because it’s something they have absolutely no control over,”

“For most people with tinnitus, the worst time is the first six to nine months after it begins,” Dr. Tyler said. “After that, most people adjust and learn to live with it, especially if they’re given the right treatments.”

If you are diagnosed with Covid-19 and you experience tinnitus that lasts for more than two days, tell your doctor right away.

If your tinnitus persists after you’ve recovered from the virus, make an appointment with an ear, nose and throat doctor, who can check for blockages in your ear

If no blockage exists, you might be sent to an audiologist to check your hearing.

“It’s always there and with me all the time — I can never escape it,” she said, adding that she has to take sedatives now to fall asleep. “I have days when I don’t know if I can handle this anymore. But I have to go on being hopeful.”

Scientists have spent hundreds of years trying to understand how human sensory organs work, concluding that sight is the most important sense, followed hearing, touch, taste and smell.

To answer this question, an international team led by Professor Majid, conducted a large-scale experiment to investigate the ease with which people could communicate about colors, shapes, sounds, textures, tastes and smells

Speakers of 20 diverse languages, including three different sign languages, from across the globe were tested, ranging from hunter-gatherers to post-industrial societies

If the commonly accepted hierarchy of the senses were true, participants in the study should have been able to communicate about vision most easily, followed by sounds, such as loud and quiet; textures, such as smooth and rough; taste, such as sweet and sour; and smell, such as chocolate and coffee

"While English speakers behaved as predicted, describing sight and sound with ease, this was not the case across all cultures

What this study shows us is that we can't always assume that understanding certain human functions within the context of the English language provides us with a universally relevant perspective or solution

In a modern digital-led world, which typically engages sight and hearing, it could be worthwhile learning from other cultures in the way that taste and smell can be communicated

This could be particularly important for the future of some professions, such as the food industry, for example, where being able to communicate about taste and smell is essential

So, you know, this ploy is doomed, but the effect is the continued erosion of trust in democratic institutions by giving credence to these bogus theories.

You talk about mainstreaming. A new NPR/Ipsos poll shows that a majority of Americans - more than 80% - are concerned about the spread of false information

But if you look a little closer, it breaks down kind of predictably along partisan lines with each side blaming the other for the spread.

I am looking forward to having the conversation about how we rebuild the trust in our democratic institutions, including our election systems, with people of good intent, with people who want to do that. And I just think that this certain segment of the population isn't interested in doing that because it doesn't fulfill their objectives.