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Come meet our students, & you will not be surprised—(or resentful)—that they receive high grades. Possibly, you will be impressed.

"Grade inflation" a code term like "affirmative action."

These students should be A's. 

At large universities where thousands are admitted, bell-curve grading is used to "flunk out" many freshmen. Very different in Ivy League. Bell-curve grading, which assures a percent of low grades & failures, is a cruel academic necessity in some quarters. Encourages cheating.  

And while I did find most of my classmates to be "excellent"—that is: smart, compassionate, well-read, curious—a lot of us weren't especially hard-working.

saw our time at Princeton as a reward, not an opportunity to push ourselves again, even harder. The university's relatively lax grading policies only encouraged that mentality.

Starting my junior fall, professors could give out only a limited number of A-range grades. The change prompted lots of anxiety and indignation from the student body—and now, nine years later, it may be rolled back. But for me, "grade deflation" was a much-needed kick in the pants. I started reading more carefully, taking more diligent notes, developing relationships with my professors and their teaching assistants. I ended up learning a lot more

Yes, hard-working students should be rewarded with good grades. But a very good way to inspire students to work hard in the first place is to make good grades worth something.

What could be more "traditional" than this list?

fact, what is nontraditional is the suppression of sexual diversity, not its expression. Following the Russian Revolution, the regime under Lenin formally legalized homosexual acts (along with divorce and abortion), but Stalin criminalized them in 1933.

The reality is that, as everywhere, sexual diversity in Russia is entirely traditional and entirely natural.

Which of these legal regimes is "traditional" and which is "nontraditional"? Is Stalin more traditional than Lenin?

Of course, contemporary labels -- "gay," "lesbian," "bisexual," "transgender" -- are culturally specific and of relatively late vintage. But the existence of same-sex relationships goes back as far as Russian history itself.

Vitaly Milonov, the most vocal of the anti-gay bill's sponsors, had homosexuality in mind when he introduced the bill.

a literal reading of the bill's actual language, coupled with even a passing glance at Russian history, does not agree.

it's unlikely that a Russian jurist will really read the law so cleverly

important reminder that although homosexuality goes by different names in different places and at different times, it is a traditional part of every culture that the human race has ever created.

As strange as it seems, being happier than average does not mean that one can’t also be unhappier than average.

In 2009, researchers from the University of Rochester conducted a study tracking the success of 147 recent graduates in reaching their stated goals after graduation. Some had “intrinsic” goals, such as deep, enduring relationships. Others had “extrinsic” goals, such as achieving reputation or fame. The scholars found that intrinsic goals were associated with happier lives. But the people who pursued extrinsic goals experienced more negative emotions, such as shame and fear. They even suffered more physical maladies.

the paradox of fame. Just like drugs and alcohol, once you become addicted, you can’t live without it. But you can’t live with it, either.

That impulse to fame by everyday people has generated some astonishing innovations.

Today, each of us can build a personal little fan base, thanks to Facebook, YouTube, Twitter and the like. We can broadcast the details of our lives to friends and strangers in an astonishingly efficient way. That’s good for staying in touch with friends, but it also puts a minor form of fame-seeking within each person’s reach. And several studies show that it can make us unhappy.

It makes sense. What do you post to Facebook? Pictures of yourself yelling at your kids, or having a hard time at work? No, you post smiling photos of a hiking trip with friends. You build a fake life — or at least an incomplete one — and share it. Furthermore, you consume almost exclusively the fake lives of your social media “friends.” Unless you are extraordinarily self-aware, how could it not make you feel worse to spend part of your time pretending to be happier than you are, and the other part of your time seeing how much happier others seem to be than you?Continue reading the main story

the bulk of the studies point toward the same important conclusion: People who rate materialistic goals like wealth as top personal priorities are significantly likelier to be more anxious, more depressed and more frequent drug users, and even to have more physical ailments than those who set their sights on more intrinsic values.

as the Dalai Lama pithily suggests, it is better to want what you have than to have what you want.

In 2004, two economists looked into whether more sexual variety led to greater well-being. They looked at data from about 16,000 adult Americans who were asked confidentially how many sex partners they had had in the preceding year, and about their happiness. Across men and women alike, the data show that the optimal number of partners is one.

This might seem totally counterintuitive. After all, we are unambiguously driven to accumulate material goods, to seek fame, to look for pleasure. How can it be that these very things can give us unhappiness instead of happiness? There are two explanations, one biological and the other philosophical.

From an evolutionary perspective, it makes sense that we are wired to seek fame, wealth and sexual variety. These things make us more likely to pass on our DNA.

here’s where the evolutionary cables have crossed: We assume that things we are attracted to will relieve our suffering and raise our happiness.

that is Mother Nature’s cruel hoax. She doesn’t really care either way whether you are unhappy — she just wants you to want to pass on your genetic material. If you conflate intergenerational survival with well-being, that’s your problem, not nature’s.

More philosophically, the problem stems from dissatisfaction — the sense that nothing has full flavor, and we want more. We can’t quite pin down what it is that we seek. Without a great deal of reflection and spiritual hard work, the likely candidates seem to be material things, physical pleasures or favor among friends and strangers.

We look for these things to fill an inner emptiness. They may bring a brief satisfaction, but it never lasts, and it is never enough. And so we crave more.

This search for fame, the lust for material things and the objectification of others — that is, the cycle of grasping and craving — follows a formula that is elegant, simple and deadly:Love things, use people.

This was Abd al-Rahman’s formula as he sleepwalked through life. It is the worldly snake oil peddled by the culture makers from Hollywood to Madison Avenue.

Simply invert the deadly formula and render it virtuous:Love people, use things.

It requires the courage to repudiate pride and the strength to love others — family, friends, colleagues, acquaintances, God and even strangers and enemies. Only deny love to things that actually are objects. The practice that achieves this is charity. Few things are as liberating as giving away to others that which we hold dear.

This also requires a condemnation of materialism.

Finally, it requires a deep skepticism of our own basic desires. Of course you are driven to seek admiration, splendor and physical license.

Declaring war on these destructive impulses is not about asceticism or Puritanism. It is about being a prudent person who seeks to avoid unnecessary suffering.

“We will read in Genesis and them [sic] some supplemental material debunking various aspects of evolution from which the students will present,”

A teacher at Caddo Parish schools wrote a newspaper column saying that her job is to present both evolution and creationism.

God made science,” wrote fifth-grade teacher Charlotte Hinson.

“pushing her twisted religious beliefs onto the class,” another praised biology teacher Michael Stacy because he “discussed evolution and creationism in a full spectrum of thought.”

state law, passed in 2008, allows science teachers to introduce supplemental materials to “critique” scientific theories – lessons on creationism are still illegal under federal law.

schools are also violating prohibitions on teacher-led prayer in school.

The good news is that timing is relatively controllable, especially in the long run.

If you’re just starting out in your career, it won’t be easy to find a job that gives you a flexible schedule. The best approach is a strategy of moving toward more flexibility over the course of your life.

There isn’t one formula for finding schedule flexibility. Just make sure all of your important decisions are consistent with an end game of a more flexible schedule. Otherwise you are shutting yourself off from the most accessible lever for happiness — timing.

if you knew that pasta is far lower on the glycemic index than a white potato, you would make a far healthier choice that requires no willpower at all. All it took was knowledge.

The most important thing to know about staying fit is this: If it takes willpower, you’re doing it wrong. Anything that requires willpower is unsustainable in the long run.

studies show that using willpower in one area diminishes how much willpower you have in reserve for other areas. You need to get willpower out of the system

My observation is that you can usually replace willpower with knowledge.

the trick for avoiding unhealthy foods is to make sure you always have access to healthy options that you enjoy eating. Your knowledge of this trick, assuming you use it, makes willpower far less necessary.

don’t give up too much income potential just to get a flexible schedule. There’s no point in having a flexible schedule if you can’t afford to do anything.

the fittest people have systems, not goals, unless they are training for something specific. A sensible system is to continuously learn more about the science of diet and the methods for making healthy food taste great. With that system, weight management will feel automatic. Goals aren’t needed.

Did you know that sleepiness causes you to feel hungry?

Did you know that eating peanuts is a great way to suppress appetite?

Did you know that eating mostly protein instead of simple carbs for lunch will help you avoid the afternoon energy slump?

Did you know that eating simple carbs can make you hungrier?

Did you know that exercise has only a small impact on your weight?

after I started noticing how drained and useless I felt after eating simple carbs, french fries became easy to resist.

I also learned that I can remove problem foods from my diet if I target them for extinction one at a time. It was easy to stop eating three large Snickers every day (which I was doing) when I realized I could eat anything else I wanted whenever I wanted

If you’re on a diet, you’re probably trying to avoid certain types of food, but you’re also trying to limit your portions. Instead of waging war on two fronts, try allowing yourself to eat as much as you want of anything that is healthy.

healthier food is almost self-regulating in the sense that you don’t have an insatiable desire to keep eating it the way you might with junk food. With healthy food, you tend to stop when you feel full

One of the biggest obstacles to healthy eating is the impression that healthy food generally tastes like cardboard. So consider making it a lifelong system to learn how to season and prepare healthy foods

Cheese adds calories, but the fat content will help suppress your appetite, so you probably come out ahead. If you didn’t already know that, you might end up using willpower to avoid cheese at dinner and willpower again later that night to resist snacking. A little knowledge replaces a lot of willpower.

’m limiting my portion size. You only need to do that if you are eating the wrong foods. Eating half of your cake still keeps you addicted to cake. And portion control takes a lot of willpower. You’ll find that healthy food satisfies you sooner, so you don’t crave large portions.

No one can exercise enough to overcome a bad diet. Diet is the right button to push for losing weight, so long as you are active. People who eat right and stay active usually have no problems with weight.

I’m about to share with you the simplest and potentially most effective exercise plan in the world. Here it is: Be active every day.

When you’re active, and you don’t overdo it, you’ll find yourself in a good mood afterward. That reward becomes addictive over time.

After a few months of being moderately active every day, you’ll discover that it is harder to sit and do nothing than it is to get up and do something. That’s the frame of mind you want. You want exercise to become a habit with a reward so it evolves into a useful addiction

the intensity of your workout has a surprisingly small impact on your weight unless you’re running half-marathons every week. If your diet is right, moderate exercise is all you need.

When your body is feeling good, and you have some flexibility in your schedule, you’ll find that the petty annoyances that plague your life become nothing but background noise. And that’s a great launch pad for happiness.

As you find yourself getting healthier and happier, the people in your life will view you differently too. Healthy-looking people generally earn more money, get more offers and enjoy a better social life. All of that will help your happiness.

Keep in mind that happiness is a directional phenomenon. We feel happy when things are moving in the right direction no matter where we are at the moment.

designer of the test-taking program, noted that even a simple task for children, like understanding the meaning of an arrow in the context of a test diagram, was not yet something the most advanced A.I. programs could do reliably.

scientific workshops intended to develop more accurate methods than the Turing test for measuring the capabilities of artificial intelligence programs.

Researchers in the field are now developing a wide range of gauges to measure intelligence — including the Allen Institute’s standardized-test approach and a task that Dr. Marcus proposed, which he called the “Ikea construction challenge.” That test would provide an A.I. program with a bag of parts and an instruction sheet and require it to assemble a piece of furniture.

First proposed in 2011 by Hector Levesque, a University of Toronto computer scientist, the Winograd Schema Challenge would pose questions that require real-world logic to A.I. programs. A question might be: “The trophy would not fit in the brown suitcase because it was too big. What was too big, A: the trophy or B: the suitcase?” Answering this question would require a program to reason spatially and have specific knowledge about the size of objects.

Within the A.I. community, discussions about software programs that can reason in a humanlike way are significant because recent progress in the field has been more focused on improving perception, not reasoning.

GeoSolver, or GeoS, was described at the Conference on Empirical Methods on Natural Language Processing in Lisbon this weekend. It operates by separately generating a series of logical equations, which serve as components of possible answers, from the text and the diagram in the question. It then weighs the accuracy of the equations and tries to discern whether its interpretation of the diagram and text is strong enough to select one of the multiple-choice answers.

Ultimately, Dr. Marcus said, he believed that progress in artificial intelligence would require multiple tests, just as multiple tests are used to assess human performance.

“There is no one measure of human intelligence,” he said. “Why should there be just one A.I. test?”

In the 1960s, Hubert Dreyfus, a philosophy professor at the University of California, Berkeley, expressed this skepticism most clearly when he wrote, “Believing that writing these types of programs will bring us closer to real artificial intelligence is like believing that someone climbing a tree is making progress toward reaching the moon.”

while it is easy to spot the winners at science fairs and robotics competitions, students who excel in humanities get less acclaim and are harder to identify.

“I got the sense from them that it’s not cool to be a nerd in high school, unless you’re a STEM nerd,” he said, using the term for science, technology, engineering and mathematics.

“I live in Seattle, surrounded by Amazon and Google and Microsoft,” said Ms. Roberts, a history buff. “One of the best things about the program, that made us all breathe a sigh of relief, was being in an environment where no one said: “Oh, you’re interested in humanities? You’ll never get a job.”

since the recession — probably because of the recession — there has been a profound shift toward viewing college education as a vocational training ground. “College is increasingly being defined narrowly as job preparation, not as something designed to educate the whole person,”

Many do not understand that the study of humanities offers skills that will help them sort out values, conflicting issues and fundamental philosophical questions, said Leon Botstein, the president of Bard College. “We have failed to make the case that those skills are as essential to engineers and scientists and businessmen as to philosophy professors,” he said.

specific argument—that Amazon’s actions are bad for consumers because they make our world less intellectually active and diverse—is unorthodox in its resort to cultural and artistic grounds. But it can be read as the inverse of a case like Leegin v. PSKS: that lower prices for worse products could be bad for consumers—and perhaps constitute an antitrust violation.

if higher prices corresponded with better products, that could be good for consumers—and not necessarily an antitrust violation.

Their argument is this: Amazon has used its market power both to influence which books get attention (by featuring them more prominently on its Web site, a practice I’ve also written about) and, in some cases, to drive prices lower. These practices, the authors argue, squeeze publishers, which makes them more risk-averse in deciding which books to publish. As a result, they claim, publishers have been “dropping some midlist authors and not publishing certain riskier books, effectively silencing many voices.” And this is bad not only for the non-famous writers who go unpublished, but for their would-be readers, who are denied the ability to hear those voices.

While it may be attractive, on a philosophical level, to argue that Amazon is bad for us because it makes our culture poorer, measuring that effect would be difficult, if not impossible. How would one go about valuing an unpublished masterpiece by an unknown author? This is further complicated by the fact that Amazon makes it easy for authors to self-publish and have their work be seen, without having to go through such traditional gatekeepers as agents and publishers; Amazon might argue that this allows for more free flow of information and ideas

Furthermore, U.S. law is concerned with diversity in media, Crane said, but that tends to be regulated through the Federal Communications Commission, not the Justice Department.

it’s quite possible the Justice Department will read the Authors United letter and dismiss it as uninformed. But even if that happens, Preston said, it will have been worthwhile for the writers to have made their case.

Authors United’s larger mission, he told me, was this: “We hope to show the public that getting products faster and cheaper isn’t necessarily the greatest good. It comes at a human cost.”

you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. It does not matter if the destruction is the result of an unfortunate overreaction. It does not matter if it originates in a misunderstanding. It does not matter if the destruction springs from a foolish policy

But a society that protects some people through a safety net of schools, government-backed home loans, and ancestral wealth but can only protect you with the club of criminal justice has either failed at enforcing its good intentions or has succeeded at something much darker.

It is hard to face this. But all our phrasing—race relations, racial chasm, racial justice, racial profiling, white privilege, even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth

ou must never look away from this. You must always remember that the sociology, the history, the economics, the graphs, the charts, the regressions all land, with great violence, upon the body.

And should one live in such a body? What should be our aim beyond meager survival of constant, generational, ongoing battery and assault? I have asked this question all my life.

The question is unanswerable, which is not to say futile. The greatest reward of this constant interrogation, of confrontation with the brutality of my country, is that it has freed me from ghosts and myths.

I was afraid long before you, and in this I was unoriginal. When I was your age the only people I knew were black, and all of them were powerfully, adamantly, dangerously afraid. It was always right in front of me. The fear was there in the extravagant boys of my West Baltimore neighborhood

The fear lived on in their practiced bop, their slouching denim, their big T- shirts, the calculated angle of their baseball caps, a catalog of behaviors and garments enlisted to inspire the belief that these boys were in firm possession of everything they desired.

To be black in the Baltimore of my youth was to be naked before the elements of the world, before all the guns, fists, knives, crack, rape, and disease. The law did not protect us. And now, in your time, the law has become an excuse for stopping and frisking you, which is to say, for furthering the assault on your body

I remember being amazed that death could so easily rise up from the nothing of a boyish afternoon, billow up like fog. I knew that West Baltimore, where I lived; that the north side of Philadelphia, where my cousins lived; that the South Side of Chicago, where friends of my father lived, comprised a world apart. Somewhere out there beyond the firmament, past the asteroid belt, there were other worlds where children did not regularly fear for their bodies

here will surely always be people with straight hair and blue eyes, as there have been for all history. But some of these straight-haired people with blue eyes have been “black,” and this points to the great difference between their world and ours. We did not choose our fences. They were imposed on us by Virginia planters obsessed with enslaving as many Americans as possible. Now I saw that we had made something down here, in slavery, in Jim Crow, in ghettoes. At The Mecca I saw how we had taken their one-drop rule and flipped it. They made us into a race. We made ourselves into a people.

I came to understand that my country was a galaxy, and this galaxy stretched from the pandemonium of West Baltimore to the happy hunting grounds of Mr. Belvedere. I obsessed over the distance between that other sector of space and my own. I knew that my portion of the American galaxy, where bodies were enslaved by a tenacious gravity, was black and that the other, liberated portion was not. I knew that some inscrutable energy preserved the breach. I felt, but did not yet understand, the relation between that other world and me. And I felt in this a cosmic injustice, a profound cruelty, which infused an abiding, irrepressible desire to unshackle my body and achieve the velocity of escape.

Before I could escape, I had to survive, and this could only mean a clash with the streets, by which I mean not just physical blocks, nor simply the people packed into them, but the array of lethal puzzles and strange perils which seem to rise up from the asphalt itself. The streets transform every ordinary day into a series of trick questions, and every incorrect answer risks a beat-down, a shooting, or a pregnancy. No one survives unscathed

When I was your age, fully one-third of my brain was concerned with who I was walking to school with, our precise number, the manner of our walk, the number of times I smiled, who or what I smiled at, who offered a pound and who did not—all of which is to say that I practiced the culture of the streets, a culture concerned chiefly with securing the body.

Why were only our heroes nonviolent? Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and the threatening intonations of armed black gangs saying, “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?

the beauty of the black body was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black four-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit.

erious history was the West, and the West was white. This was all distilled for me in a quote I once read, from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?,” Bellow quipped

this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?

now I looked back on my need for a trophy case, on the desire to live by the standards of Saul Bellow, and I felt that this need was not an escape but fear again—fear that “they,” the alleged authors and heirs of the universe, were right. And this fear ran so deep that we accepted their standards of civilization and humanity.

“Tolstoy is the Tolstoy of the Zulus,” wrote Wiley. “Unless you find a profit in fencing off universal properties of mankind into exclusive tribal ownership.” And there it was. I had accepted Bellow’s premise. In fact, Bellow was no closer to Tolstoy than I was to Nzinga. And if I were closer it would be because I chose to be, not because of destiny written in DNA. My great error was not that I had accepted someone else’s dream but that I had accepted the fact of dreams, the need for escape, and the invention of racecraft.

still and all I knew that we were something, that we were a tribe—on one hand, invented, and on the other, no less real. The reality was out there on the Yard, on the first warm day of spring when it seemed that every sector, borough, affiliation, county, and corner of the broad diaspora had sent a delegate to the great world party

I could see now that that world was more than a photonegative of that of the people who believe they are white. “White America” is a syndicate arrayed to protect its exclusive power to dominate and control our bodies. Sometimes this power is direct (lynching), and sometimes it is insidious (redlining). But however it appears, the power of domination and exclusion is central to the belief in being white, and without it, “white people” would cease to exist for want of reasons

There is nothing uniquely evil in these destroyers or even in this moment. The destroyers are merely men enforcing the whims of our country, correctly interpreting its heritage and legacy. This legacy aspires to the shackling of black bodies

Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into each of them, was sent flowing back to the earth. It is terrible to truly see our particular beauty, Samori, because then you see the scope of the loss. But you must push even further. You must see that this loss is mandated by the history of your country, by the Dream of living white.

I don’t know if you remember how the film we saw at the Petersburg Battlefield ended as though the fall of the Confederacy were the onset of a tragedy, not jubilee. I doubt you remember the man on our tour dressed in the gray wool of the Confederacy, or how every visitor seemed most interested in flanking maneuvers, hardtack, smoothbore rifles, grapeshot, and ironclads, but virtually no one was interested in what all of this engineering, invention, and design had been marshaled to achieve. You were only 10 years old. But even then I knew that I must trouble you, and this meant taking you into rooms where people would insult your intelligence, where thieves would try to enlist you in your own robbery and disguise their burning and looting as Christian charity. But robbery is what this is, what it always was.

American reunion was built on a comfortable narrative that made enslavement into benevolence, white knights of body snatchers, and the mass slaughter of the war into a kind of sport in which one could conclude that both sides conducted their affairs with courage, honor, and élan. This lie of the Civil War is the lie of innocence, is the Dream.

I, like every kid I knew, loved The Dukes of Hazzard. But I would have done well to think more about why two outlaws, driving a car named the General Lee, must necessarily be portrayed as “just some good ole boys, never meanin’ no harm”—a mantra for the Dreamers if there ever was one. But what one “means” is neither important nor relevant. It is not necessary that you believe that the officer who choked Eric Garner set out that day to destroy a body. All you need to understand is that the officer carries with him the power of the American state and the weight of an American legacy, and they necessitate that of the bodies destroyed every year, some wild and disproportionate number of them will be black.

Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this.

It had to be blood. It had to be the thrashing of kitchen hands for the crime of churning butter at a leisurely clip. It had to be some woman “chear’d ... with thirty lashes a Saturday last and as many more a Tuesday again.” It could only be the employment of carriage whips, tongs, iron pokers, handsaws, stones, paperweights, or whatever might be handy to break the black body, the black family, the black community, the black nation. The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization.

“The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.

There is no them without you, and without the right to break you they must necessarily fall from the mountain, lose their divinity, and tumble out of the Dream. And then they would have to determine how to build their suburbs on something other than human bones, how to angle their jails toward something other than a human stockyard, how to erect a democracy independent of cannibalism. I would like to tell you that such a day approaches when the people who believe themselves to be white renounce this demon religion and begin to think of themselves as human. But I can see no real promise of such a day. We are captured, brother, surrounded by the majoritarian bandits of America. And this has happened here, in our only home, and the terrible truth is that we cannot will ourselves to an escape on our own.

I think now of the old rule that held that should a boy be set upon in someone else’s chancy hood, his friends must stand with him, and they must all take their beating together. I now know that within this edict lay the key to all living. None of us were promised to end the fight on our feet, fists raised to the sky. We could not control our enemies’ number, strength, or weaponry. Sometimes you just caught a bad one. But whether you fought or ran, you did it together, because that is the part that was in our control. What we must never do is willingly hand over our own bodies or the bodies of our friends. That was the wisdom: We knew we did not lay down the direction of the street, but despite that, we could—and must—fashion the way of our walk. And that is the deeper meaning of your name—that the struggle, in and of itself, has meaning.

I have raised you to respect every human being as singular, and you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is as active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. “Slavery” is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world—which is really the only world she can ever know—ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains—whole generations followed by more generations who knew nothing but chains.

You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance—no matter how improved—as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children. Our triumphs can never redeem this. Perhaps our triumphs are not even the point. Perhaps struggle is all we have

I am not a cynic. I love you, and I love the world, and I love it more with every new inch I discover. But you are a black boy, and you must be responsible for your body in a way that other boys cannot know. Indeed, you must be responsible for the worst actions of other black bodies, which, somehow, will always be assigned to you. And you must be responsible for the bodies of the powerful—the policeman who cracks you with a nightstick will quickly find his excuse in your furtive movements. You have to make your peace with the chaos, but you cannot lie.

“I could have you arrested,” he said. Which is to say: “One of your son’s earliest memories will be watching the men who sodomized Abner Louima and choked Anthony Baez cuff, club, tase, and break you.” I had forgotten the rules, an error as dangerous on the Upper West Side of Manhattan as on the West Side of Baltimore. One must be without error out here. Walk in single file. Work quietly. Pack an extra No. 2 pencil. Make no mistakes.

the price of error is higher for you than it is for your countrymen, and so that America might justify itself, the story of a black body’s destruction must always begin with his or her error, real or imagined—with Eric Garner’s anger, with Trayvon Martin’s mythical words (“You are gonna die tonight”), with Sean Bell’s mistake of running with the wrong crowd, with me standing too close to the small-eyed boy pulling out.

You are called to struggle, not because it assures you victory but because it assures you an honorable and sane life

I am sorry that I cannot save you—but not that sorry. Part of me thinks that your very vulnerability brings you closer to the meaning of life, just as for others, the quest to believe oneself white divides them from it. The fact is that despite their dreams, their lives are also not inviolable. When their own vulnerability becomes real—when the police decide that tactics intended for the ghetto should enjoy wider usage, when their armed society shoots down their children, when nature sends hurricanes against their cities—they are shocked by the rages of logic and the natural world in a way that those of us who were born and bred to understand cause and effect can never be.

I would not have you live like them. You have been cast into a race in which the wind is always at your face and the hounds are always at your heels. And to varying degrees this is true of all life. The difference is that you do not have the privilege of living in ignorance of this essential fact.

I never wanted you to be twice as good as them, so much as I have always wanted you to attack every day of your brief bright life determined to struggle. The people who must believe they are white can never be your measuring stick. I would not have you descend into your own dream. I would have you be a conscious citizen of this terrible and beautiful world.

is Chinese the language of the future?

So which one should you, or your children, learn? If you take a glance at advertisements in New York or A-level options in Britain, an answer seems to leap out: Mandarin.

The practical reasons are just as compelling. In business, if the team on the other side of the table knows your language but you don’t know theirs, they almost certainly know more about you and your company than you do about them and theirs—a bad position to negotiate from.

This factor is the Chinese writing system (which Japan borrowed and adapted centuries ago). The learner needs to know at least 3,000-4,000 characters to make sense of written Chinese, and thousands more to have a real feel for it. Chinese, with all its tones, is hard enough to speak. But  the mammoth feat of memory required to be literate in Mandarin is harder still. It deters most foreigners from ever mastering the system—and increasingly trips up Chinese natives.

If you were to learn ten languages ranked by general usefulness, Japanese would probably not make the list. And the key reason for Japanese’s limited spread will also put the brakes on Chinese.

A recent survey reported in the People’s Daily found 84% of respondents agreeing that skill in Chinese is declining.

Fewer and fewer native speakers learn to produce characters in traditional calligraphy. Instead, they write their language the same way we do—with a computer. And not only that, but they use the Roman alphabet to produce Chinese characters: type in wo and Chinese language-support software will offer a menu of characters pronounced wo; the user selects the one desired. (Or if the user types in wo shi zhongguo ren, “I am Chinese”, the software detects the meaning and picks the right characters.) With less and less need to recall the characters cold, the Chinese are forgetting them

As long as China keeps the character-based system—which will probably be a long time, thanks to cultural attachment and practical concerns alike—Chinese is very unlikely to become a true world language, an auxiliary language like English, the language a Brazilian chemist will publish papers in, hoping that they will be read in Finland and Canada. By all means, if China is your main interest, for business or pleasure, learn Chinese. It is fascinating, and learnable—though Moser’s online essay, “Why Chinese is so damn hard,” might discourage the faint of heart and the short of time.

But if I was asked what foreign language is the most useful, and given no more parameters (where? for what purpose?), my answer would be French. Whatever you think of France, the language is much less limited than many people realise.

French ranks only 16th on the list of languages ranked by native speakers. But ranked above it are languages like Telegu and Javanese that no one would call world languages. Hindi does not even unite India. Also in the top 15 are Arabic, Spanish and Portuguese, major languages to be sure, but regionally concentrated. If your interest is the Middle East or Islam, by all means learn Arabic. If your interest is Latin America, Spanish or Portuguese is the way to go. Or both; learning one makes the second quite easy.

if you want another truly global language, there are surprisingly few candidates, and for me French is unquestionably top of the list. It can enhance your enjoyment of art, history, literature and food, while giving you an important tool in business and a useful one in diplomacy. It has native speakers in every region on earth. And lest we forget its heartland itself, France attracts more tourists than any other country—76.8m in 2010, according to the World Tourism Organisation, leaving America a distant second with 59.7m

In an effort to counter the Common Core push for detextualized skill-based instruction and assessment that has further marginalized social studies education, the NCSS is promoting what it calls “College, Career, and Civic Life (C3) Framework,”

through its choice of partners, its rigid adherence to Common Core lesson guidelines, and the sample material it is promoting, the NCSS has virtually abandoned not just meaningful social studies education, but education for democracy and citizenship as well.

My biggest problem with the C3 Framework as presented in this new document on instruction is its attempt to adopt a fundamentally flawed Common Core approach to social studies and history based on the close reading of text without exploring historical context

how Common Core as it is being implemented will mean the end of history.

In the C3 Framework inquiry approach, students start in Dimension 1 by “developing questions and planning inquiries,” however the inquiry is really already “planned” because material they use is pre-selected. It is also not clear what their questions will be based on since they do not necessarily have any background on the subject. In Dimension 3 students evaluate sources using evidence, but again, devoid of historical context. Dimension 4 is supposed to be C3’s chief addition to Common Core. In Dimension 4 students are supposed to plan activities and become involved in civic life, although of course their options have again already been pre-prescribed.

In Dimension 2, as they read the text, which sixth graders and many eighth graders will find difficult, students discuss “How was citizenship revolutionary in 1776?” The question requires them to assume that colonists had already formulated a concept of citizenship, which I do not believe they had, a concept of nation, which they definitely did not, and an understanding that somehow what they were doing was “revolutionary,” which was still being debated.

Some of the organizations involved in writing the C3 Frameworks have positions so politically skewed to the right that NCSS should be embarrassed about including them in the project. In this category I include Gilder Lehrman, The Bill of Rights Institute, and The Center for Economic Education and Entrepreneurship (CEEE).

Conspicuously missing from the group of contributors is the Zinn Education Project which would have provided a radically different point of view.

What we have in the C3 Framework is standard teaching at best but a lot of poor teaching and propaganda as well.

Instead of challenging Common Core, the NCSS begs to be included. Instead of presenting multiple perspectives, it sells advertising in the form of lessons to its corporate and foundation sponsors. But worst in their own terms, in a time of mass protest against police brutality by high school and college students across the United States, active citizenship in a democratic society is stripped of meaning and becomes little more than idle discussion and telling student to vote when they are eighteen.

“In the history of mankind, words were heard before they were seen,” wrote Albert B. Lord,

Progress doesn’t always mean going forward.