Group items tagged

I've grown very close to new people whose perspectives are radically different than mine.

It floors me: These individuals are all repositories of wisdom. They've gleaned it from experiences I'll never have, assumptions I don't share, and brains wired different than mine. I want to learn what they know.

Does that get us anywhere? A little ways, I think.

"Are we stuck with a passé traditionalism on one hand, and total laissez-faire on the other?" Is there common ground shared by the orthodox-Christian sexual ethics of a Rod Dreher and those who treat consent as their lodestar?

Gobry suggests that Emmanuel Kant provides a framework everyone can and should embrace, wherein consent isn't nearly enough to make a sexual act moral--we must, in addition, treat the people in our sex lives as ends, not means.

Here's how Kant put it: "Act in such a way that you treat humanity, whether in your own person or in the person of any other, never merely as a means to an end, but always at the same time as an end."

the disappearance of a default sexual ethic in America and the divergence of our lived experiences means we have more to learn from one another than ever, even as our different choices raise the emotional stakes.

Nor does it seem intuitively obvious that a suffering, terminally ill 90-year-old is regarding himself as a means, or an object, if he prefers to end his life with a lethal injection rather than waiting three months in semi-lucid agony for his lungs to slowly shut down and suffocate him. (Kant thought suicide impermissible.) The terminally ill man isn't denigrating his own worth or the preciousness of life or saying it's permissible "any time" it is difficult. He believes ending his life is permissible only because the end is nigh, and the interim affords no opportunity for "living" in anything except a narrow biological sense.

It seems to me that, whether we're talking about a three-week college relationship or a 60-year marriage, it is equally possible to treat one's partner as a means or as an end (though I would agree that "treating as means" is more common in hookups than marriage)

my simple definition is this: It is wrong to treat human persons in such a way that they are reduced to objects. This says nothing about consent: a person may consent to be used as an object, but it is still wrong to use them that way. It says nothing about utility: society may approve of using some people as objects; whether those people are actual slaves or economically oppressed wage-slaves it is still wrong to treat them like objects. What it says, in fact, is that human beings have intrinsic worth and dignity such that treating them like objects is wrong.

what it means to treat someone as a means, or as an object, turns out to be in dispute.

Years ago, I interviewed a sister who was acting as a surrogate for a sibling who couldn't carry her own child. The notion that either regarded the other (or themselves) as an object seems preposterous to me. Neither was treating the other as a means, because they both freely chose, desired and worked in concert to achieve the same end.

It seems to me that the Kantian insight is exactly the sort of challenge traditionalist Christians should make to college students as they try to persuade them to look more critically at hookup culture. I think a lot of college students casually mislead one another about their intentions and degree of investment, feigning romantic interest when actually they just want to have sex. Some would say they're transgressing against consent. I think Kant has a more powerful challenge. 

Ultimately, Kant only gets us a little way in this conversation because, outside the realm of sex, he thinks consent goes a long way toward mitigating the means problem, whereas in the realm of sex, not so much. This is inseparable from notions he has about sex that many of us just don't share.

two Biblical passages fit my moral intuition even better than Kant. "Love your neighbor as yourself." And "therefore all things whatsoever would that men should do to you, do ye even so to them.

"do unto others..." is extremely demanding, hard to live up to, and a very close fit with my moral intuitions.

"Do unto others" is also enough to condemn all sorts of porn, and to share all sorts of common ground with Dreher beyond consent. Interesting that it leaves us with so many disagreements too. "Do unto others" is core to my support for gay marriage.

Are our bones always to be trusted?) The sexual behavior parents would be mortified by is highly variable across time and cultures. So how can I regard it as a credible guide of inherent wrong? Professional football and championship boxing are every bit as violent and far more physically damaging to their participants than that basement scene, yet their cultural familiarity is such that most people don't feel them to be morally suspect. Lots of parents are proud, not mortified, when a son makes the NFL.

"Porn operates in fantasy the way boxing and football operate in fantasy. The injuries are quite real." He is, as you can see, uncomfortable with both. Forced at gunpoint to choose which of two events could proceed on a given night, an exact replica of the San Francisco porn shoot or an Ultimate Fighting Championship tournament--if I had to shut one down and grant the other permission to proceed--what would the correct choice be?

insofar as there is something morally objectionable here, it's that the audience is taking pleasure in the spectacle of someone being abused, whether that abuse is fact or convincing illusion. Violent sports and violent porn interact with dark impulses in humanity, as their producers well know.

If Princess Donna was failing to "do unto others" at all, the audience was arguably who she failed. Would she want others to entertain her by stoking her dark human impulses? Then again, perhaps she is helping to neuter and dissipate them in a harmless way. That's one theory of sports, isn't it? We go to war on the gridiron as a replacement for going to war? And the rise in violent porn has seemed to coincide with falling, not rising, incidence of sexual violence. 

On all sorts of moral questions I can articulate confident judgments. But I am confident in neither my intellect nor my gut when it comes to judging Princess Donna, or whether others are transgressing against themselves or "nature" when doing things that I myself wouldn't want to do. Without understanding their mindset, why they find that thing desirable, or what it costs them, if anything, I am loath to declare that it's grounded in depravity or inherently immoral just because it triggers my disgust instinct, especially if the people involved articulate a plausible moral code that they are following, and it even passes a widely held standard like "do unto others."

Here's another way to put it. Asked to render moral judgments about sexual behaviors, there are some I would readily label as immoral. (Rape is an extreme example. Showing the topless photo your girlfriend sent to your best friend is a milder one.) But I often choose to hold back and error on the side of not rendering a definitive judgment, knowing that occasionally means I'll fail to label as unethical some things that actually turn out to be morally suspect.

Partly I take that approach because, unlike Dreher, I don't see any great value or urgency in the condemnations, and unlike Douthat, I worry more about wrongful stigma than lack of rightful stigmas

In a society where notions of sexual morality aren't coercively enforced by the church or the state, what purpose is condemnation serving?

People are great! Erring on the side of failing to condemn permits at least the possibility of people from all of these world views engaging in conversation with one another.

Dreher worries about the fact that, despite our discomfort, neither Witt nor I can bring ourselves to say that the sexual acts performed during the S.F. porn shoot were definitely wrong. Does that really matter? My interlocutors perhaps see a cost more clearly than me, as well they might. My bias is that just arguing around the fire is elevating.

Republicans need to recognize finally that secure property rights, openness to global trade and a relatively low regulatory burden are much more important than fiscal policy for innovation, job creation and rising standards of

not only are sound safety nets popular, but they also increase the public’s tolerance for the dislocations of a dynamic free-market economy

Third, the idea that reducing taxpayer-financed government spending is the key to giving people more freedom and revving up the economy encourages conservative hostility to government as such

The Republican legislative agenda is stalled because party members have boxed themselves in with their own bad ideas about what freedom and rising prosperity require. A new pro-growth economic platform that sets aside small-government monomania and focuses instead on protecting citizens’ basic rights to commit “capitalist acts between consenting adults,” as the libertarian philosopher Robert Nozick put it, has both practical and political advantages

a generous and effective safety net can be embraced as a tool to promote and sustain a culture of freedom, innovation and risk taking. Politically, repairing and improving the slipshod infrastructure of the safety net would liberate Republicans from the bad faith of attacking the welfare state in one breath, halfheartedly promising not to cut entitlements in the next and then breaking that promise once in power.

the really painful message our daughter will receive is that we're embarrassing. For most people who aren't New Atheists, or old atheists, and have no passion invested in the subject, either negative or positive, believers aren't weird because we're wicked. We're weird because we're inexplicable; because, when there's no necessity for it that anyone sensible can see, we've committed ourselves to a set of awkward and absurd attitudes that obtrude, that stick out against the background of modern life, and not in some important or respectworthy or principled way, either.

Believers are people who try to insert Jee-zus into conversations at parties; who put themselves down, with writhings of unease, for perfectly normal human behaviour; who are constantly trying to create a solemn hush that invites a fart, a hiccup, a bit of subversion. Believers are people who, on the rare occasions when you have to listen to them, like at a funeral or a wedding, seize the opportunity to pour the liquidised content of a primary-school nativity play into your earhole, apparently not noticing that childhood is over.

What goes on inside believers is mysterious. So far as it can be guessed at it appears to be a kind of anxious pretending, a kind of continual, nervous resistance to reality.

to me, it's belief that involves the most uncompromising attention to the nature of things of which you are capable. Belief demands that you dispense with illusion after illusion, while contemporary common sense requires continual, fluffy pretending – pretending that might as well be systematic, it's so thoroughly incentivised by our culture.

The atheist bus says: "There's probably no God. So stop worrying and enjoy your life."

the word that offends against realism here is "enjoy". I'm sorry – enjoy your life?

If you based your knowledge of the human species exclusively on adverts, you'd think that the normal condition of humanity was to be a good-looking single person between 20 and 35, with excellent muscle-definition and/or an excellent figure, and a large disposable income. And you'd think the same thing if you got your information exclusively from the atheist bus

The implication of the bus slogan is that enjoyment would be your natural state if you weren't being "worried" by us believers and our hellfire preaching. Take away the malignant threat of God-talk, and you would revert to continuous pleasure

What's so wrong with this, apart from it being total bollocks? Well, in the first place, that it buys a bill of goods, sight unseen, from modern marketing. Given that human life isn't and can't be made up of enjoyment, it is in effect accepting a picture of human life in which those pieces of living where easy enjoyment is more likely become the only pieces that are visible.

But then, like every human being, I am not in the habit of entertaining only those emotions I can prove. I'd be an unrecognisable oddity if I did. Emotions can certainly be misleading: they can fool you into believing stuff that is definitely, demonstrably untrue. Yet emotions are also our indispensable tool for navigating, for feeling our way through, the much larger domain of stuff that isn't susceptible to proof or disproof, that isn't checkable against the physical universe. We dream, hope, wonder, sorrow, rage, grieve, delight, surmise, joke, detest; we form such unprovable conjectures as novels or clarinet concertos; we imagine. And religion is just a part of that, in one sense. It's just one form of imagining, absolutely functional, absolutely human-normal. It would seem perverse, on the face of it, to propose that this one particular manifestation of imagining should be treated as outrageous, should be excised if (which is doubtful) we can manage it.

suppose, as the atheist bus goes by, you are povertystricken, or desperate for a job, or a drug addict, or social services have just taken away your child. The bus tells you that there's probably no God so you should stop worrying and enjoy your life, and now the slogan is not just bitterly inappropriate in mood. What it means, if it's true, is that anyone who isn't enjoying themselves is entirely on their own. What the bus says is: there's no help coming.

Enjoyment is great. The more enjoyment the better. But enjoyment is one emotion. To say that life is to be enjoyed (just enjoyed) is like saying that mountains should only have summits, or that all colours should be purple, or that all plays should be by Shakespeare. This really is a bizarre category error.

A consolation you could believe in would be one that wasn't in danger of popping like a soap bubble on contact with the ordinary truths about us. A consolation you could trust would be one that acknowledged the difficult stuff rather than being in flight from it, and then found you grounds for hope in spite of it, or even because of it

The novelist Richard Powers has written that the Clarinet Concerto sounds the way mercy would sound, and that's exactly how I experienced it in 1997. Mercy, though, is one of those words that now requires definition. It does not only mean some tyrant's capacity to suspend a punishment he has himself inflicted. It can mean – and does mean in this case – getting something kind instead of the sensible consequences of an action, or as well as the sensible consequences of an action.

from outside, belief looks like a series of ideas about the nature of the universe for which a truth-claim is being made, a set of propositions that you sign up to; and when actual believers don't talk about their belief in this way, it looks like slipperiness, like a maddening evasion of the issue.

I am a fairly orthodox Christian. Every Sunday I say and do my best to mean the whole of the Creed, which is a series of propositions. But it is still a mistake to suppose that it is assent to the propositions that makes you a believer. It is the feelings that are primary. I assent to the ideas because I have the feelings; I don't have the feelings because I've assented to the ideas.

what I felt listening to Mozart in 1997 is not some wishy-washy metaphor for an idea I believe in, and it's not a front behind which the real business of belief is going on: it's the thing itself. My belief is made of, built up from, sustained by, emotions like that. That's what makes it real.

I think that Mozart, two centuries earlier, had succeeded in creating a beautiful and accurate report of an aspect of reality. I think that the reason reality is that way – that it is in some ultimate sense merciful as well as being a set of physical processes all running along on their own without hope of appeal, all the way up from quantum mechanics to the relative velocity of galaxies by way of "blundering, low and horridly cruel" biology (Darwin) – is that the universe is sustained by a continual and infinitely patient act of love. I think that love keeps it in being.

That's what I think. But it's all secondary. It all comes limping along behind my emotional assurance that there was mercy, and I felt it. And so the argument about whether the ideas are true or not, which is the argument that people mostly expect to have about religion, is also secondary for me.

No, I can't prove it. I don't know that any of it is true. I don't know if there's a God. (And neither do you, and neither does Professor Dawkins, and neither does anybody. It isn't the kind of thing you can know. It isn't a knowable item.)

let's be clear about the emotional logic of the bus's message. It amounts to a denial of hope or consolation on any but the most chirpy, squeaky, bubble-gummy reading of the human situation

It's got itself established in our culture, relatively recently, that the emotions involved in religious belief must be different from the ones involved in all the other kinds of continuous imagining, hoping, dreaming, and so on, that humans do. These emotions must be alien, freakish, sad, embarrassing, humiliating, immature, pathetic. These emotions must be quite separate from commonsensical us. But they aren't

The emotions that sustain religious belief are all, in fact, deeply ordinary and deeply recognisable to anybody who has ever made their way across the common ground of human experience as an adult.

It's just that the emotions in question are rarely talked about apart from their rationalisation into ideas. This is what I have tried to do in my new book, Unapologetic.

You can easily look up what Christians believe in. You can read any number of defences of Christian ideas. This, however, is a defence of Christian emotions – of their intelligibility, of their grown-up dignity.

Barry Schwartz and Kenneth Sharpe in their Practical Wisdom: The Right Way to Do the Right Thing (2010) state that such wisdom is greatly needed

The authors quote Aristotle and give the example of a man practicing practical wisdom and mention that “he had the self-control—the emotion-regulating skills—to choose rightly.”

Psychologist, futurist, and editor of The Wisdom Page Tom Lombardo also stresses the importance of temperance and self-control. In his new book on Future Consciousness

he includes a whole chapter (of 45 pages) on “Self-Control and Self-Responsibility.” In it he cites favorably two authors who claim that “most human problems are due to a lack of self-control.” He also states that “we cannot flourish without self-responsibility, self-control, and . . . . one of the most unethical forms of thinking and behavior in life . . . is to abdicate self-responsibility and self-control in ourselves.”

In Inside Obama’s Brain (2009), journalist Sasha Abramsky talked to over a hundred people who knew Obama and reported that “during the election campaign Obama almost never got upset, or panicked, by day-to-day shifts in momentum, by the ups and downs of opinion polls.” Almost a year into his presidency, Abramsky refered to the president as “a voice of moderation in a corrosively shrill, partisan political milieu.”

Up until the end of his presidency, Obama maintained his self-control and temperance. As a Huffington Post piece noted in 2016, he “has been the model of temperance in office on all fronts.”

Just as many individuals have commented on Obama’s self-discipline and temperance, so too have many remarked on Trump’s lack of these virtues

In May 2017, Brooks stated: “At base, Trump is an infantalist. There are three tasks that most mature adults have sort of figured out by the time they hit 25. Trump has mastered none of them. Immaturity is becoming the dominant note of his presidency, lack of self-control his leitmotif.”

Two months later, Douthat opined about Trump: “He is nonetheless clearly impaired, gravely deficient somewhere at the intersection of reason and judgment and conscience and self-control. . . . This president should not be the president, and the sooner he is not, the better.”

Karl Rove, a former senior adviser to President George W. Bush, insisted that Trump “lacks the focus or self-discipline to do the basic work required of a president.”

At about the same time former Republican senator Tom Coburn (R-OK) declared “The question is, does he have the self-discipline and some control over his ego to be able to say ‘I’m wrong’ every now and then? I haven’t seen that.

it is Trump’s narcissism and lack of humility that are his chief faults and hinder him most from being even a mediocre president.

poor readers can sound out words from print, so in that sense, they can read. Yet they are functionally illiterate — they comprehend very little of what they can sound out. So what does comprehension require? Broad vocabulary, obviously. Equally important, but more subtle, is the role played by factual knowledge.

All prose has factual gaps that must be filled by the reader.

Knowledge also provides context.

You might think, then, that authors should include all the information needed to understand what they write.

But those details would make prose long and tedious for readers who already know the information. “Write for your audience” means, in part, gambling on what they know.

students who score well on reading tests are those with broad knowledge; they usually know at least a little about the topics of the passages on the test.

One experiment tested 11th graders’ general knowledge with questions from science (“pneumonia affects which part of the body?”), history (“which American president resigned because of the Watergate scandal?”), as well as the arts, civics, geography, athletics and literature. Scores on this general knowledge test were highly associated with reading test scores.

Current education practices show that reading comprehension is misunderstood. It’s treated like a general skill that can be applied with equal success to all texts. Rather, comprehension is intimately intertwined with knowledge.

That suggests three significant changes in schooling.

First, it points to decreasing the time spent on literacy instruction in early grades.

Third-graders spend 56 percent of their time on literacy activities but 6 percent each on science and social studies. This disproportionate emphasis on literacy backfires in later grades, when children’s lack of subject matter knowledge impedes comprehension.

Another positive step would be to use high-information texts in early elementary grades. Historically, they have been light in content.

Second, understanding the importance of knowledge to reading ought to make us think differently about year-end standardized tests. If a child has studied New Zealand, she ought to be good at reading and thinking about passages on New Zealand. Why test her reading with a passage about spiders, or the Titanic?

Third, the systematic building of knowledge must be a priority in curriculum design.

The Common Core Standards for reading specify nearly nothing by way of content that children are supposed to know — the document valorizes reading skills. State officials should go beyond the Common Core Standards by writing content-rich grade-level standards

Don’t blame the internet, or smartphones, or fake news for Americans’ poor reading. Blame ignorance. Turning the tide will require profound changes in how reading is taught, in standardized testing and in school curriculums. Underlying all these changes must be a better understanding of how the mind comprehends what it reads.

Daniel T. Willingham (@DTWillingham) is a professor of psychology at the University of Virginia and the author, most recently, of “The Reading Mind: A Cognitive Approach to Understanding How the Mind Reads.”

It’s because he’s a reactionary fantasist, whose policies stir the emotions but are stalled in the headwinds of reality

These are not conservative reforms, thought-through, possible to implement, strategically planned. They are the unhinged fantasies of a 71-year-old Fox News viewer imagining he can reconstruct the late 1950s. They cannot actually be implemented, without huge damage.

In Britain, meanwhile, Brexit is in exactly the same place — a reactionary policy that is close to impossible to implement without economic and diplomatic catastrophe

Brexit too was built on Trump-like lies, and a Trump-like fantasy that 50 years of integration with the E.U. could be magically abolished overnight, and that the Britain of the early 1970s could be instantly re-conjured. No actual conservative can possibly believe that such radical, sudden change won’t end in tears.

“The researchers start by simulating what happens when extra links are introduced into a social network. Their network consists of men and women from different races who are randomly distributed. In this model, everyone wants to marry a person of the opposite sex but can only marry someone with whom a connection exists. This leads to a society with a relatively low level of interracial marriage. But if the researchers add random links between people from different ethnic groups, the level of interracial marriage changes dramatically.”

the line to draw, it seems to me, is when a speech is actually shut down or rendered impossible by disruption. A fiery protest that initially prevents an event from starting is one thing; a disruption that prevents the speech taking place at all is another.

Maybe a college could set a time limit for protest — say, ten or fifteen minutes — after which the speaker must be heard, or penalties will be imposed. Heckling — that doesn’t prevent a speech — should also be tolerated to a reasonable extent. There’s a balance here that protects everyone’s free speech

dating apps are changing our society, by becoming the second-most common way straights meet partners, and by expanding the range of people we can meet.

here’s what’s intriguing: Correlated with that is a sustained, and hard-to-explain, rise in interracial marriage.

“It is intriguing that shortly after the introduction of the first dating websites in 1995, like Match.com, the percentage of new marriages created by interracial couples increased rapidly,” say the researchers. “The increase became steeper in the 2000s, when online dating became even more popular. Then, in 2014, the proportion of interracial marriages jumped again.” That was when Tinder took off.

Disruptions of events are, to my mind, integral to the exercise of free speech. Hecklers are part of the contentious and messy world of open debate. To suspend or, after three offenses, expel students for merely disrupting events is not so much to chill the possibility of dissent, but to freeze it altogether.

Even more encouraging, the marriages begun online seem to last longer than others.

I wonder if online dating doesn’t just expand your ability to meet more people of another race, by eliminating geography and the subtle grouping effect of race and class and education. Maybe it lowers some of the social inhibitions against interracial dating.

It’s always seemed to me that racism is deeply ingrained in human nature, and always will be, simply because our primate in-group aversion to members of an out-group expresses itself in racism, unless you actively fight it. You can try every law or custom to mitigate this, but it will only go so far.

While girls are being told to protect themselves, too many boys are growing into the men they need to be protected from.

We were led to wonder whether a broken robot can break a child.

Kids are central to the sociable-robot project, because its agenda is to make people more comfortable with robots in roles normally reserved for humans, and robotics companies know that children are vulnerable consumers who can bring the whole family along.

In October, Mattel scrapped plans for Aristotle — a kind of Alexa for the nursery, designed to accompany children as they progress from lullabies and bedtime stories through high school homework — after lawmakers and child advocacy groups argued that the data the device collected about children could be misused by Mattel, marketers, hackers and other third parties. I was part of that campaign: There is something deeply unsettling about encouraging children to confide in machines that are in turn sharing their conversations with countless others.

Recently, I opened my MIT mail and found a “call for subjects” for a study involving sociable robots that will engage children in conversation to “elicit empathy.” What will these children be empathizing with, exactly? Empathy is a capacity that allows us to put ourselves in the place of others, to know what they are feeling. Robots, however, have no emotions to share

What they can do is push our buttons. When they make eye contact and gesture toward us, they predispose us to view them as thinking and caring. They are designed to be cute, to provoke a nurturing response. And when it comes to sociable AI, nurturance is the killer app: We nurture what we love, and we love what we nurture. If a computational object or robot asks for our help, asks us to teach it or tend to it, we attach. That is our human vulnerability.

digital companions don’t understand our emotional lives. They present themselves as empathy machines, but they are missing the essential equipment: They have not known the arc of a life. They have not been born; they don’t know pain, or mortality, or fear. Simulated thinking may be thinking, but simulated feeling is never feeling, and simulated love is never love.

Breazeal’s position is this: People have relationships with many classes of things. They have relationships with children and with adults, with animals and with machines. People, even very little people, are good at this. Now, we are going to add robots to the list of things with which we can have relationships. More powerful than with pets. Less powerful than with people. We’ll figure it out.

The nature of the attachments to dolls and sociable machines is different. When children play with dolls, they project thoughts and emotions onto them. A girl who has broken her mother’s crystal will put her Barbies into detention and use them to work on her feelings of guilt. The dolls take the role she needs them to take.

Sociable machines, by contrast, have their own agenda. Playing with robots is not about the psychology of projection but the psychology of engagement. Children try to meet the robot’s needs, to understand the robot’s unique nature and wants. There is an attempt to build a mutual relationship.

Some people might consider that a good thing: encouraging children to think beyond their own needs and goals. Except the whole commercial program is an exercise in emotional deception.

when we offer these robots as pretend friends to our children, it’s not so clear they can wink with us. We embark on an experiment in which our children are the human subjects.

it is hard to imagine what those “right types” of ties might be. These robots can’t be in a two-way relationship with a child. They are machines whose art is to put children in a position of pretend empathy. And if we put our children in that position, we shouldn’t expect them to understand what empathy is. If we give them pretend relationships, we shouldn’t expect them to learn how real relationships — messy relationships — work. On the contrary. They will learn something superficial and inauthentic, but mistake it for real connection.

In the process, we can forget what is most central to our humanity: truly understanding each other.

For so long, we dreamed of artificial intelligence offering us not only instrumental help but the simple salvations of conversation and care. But now that our fantasy is becoming reality, it is time to confront the emotional downside of living with the robots of our dreams.

This is a key point about language use: rarely is natural language ever limited to speech alone. When we are speaking, we constantly use gestures to illustrate what we mean. For this reason, linguists say that language is “multi-modal”. Writing takes away that extra non-verbal information, but emoji may allow us to re-incorporate it into our text.

Emoji are not always used as embellishments, however – sometimes, strings of the characters can themselves convey meaning in a longer sequence on their own. But to constitute their own language, they would need a key component: grammar.

A grammatical system is a set of constraints that governs how the meaning of an utterance is packaged in a coherent way. Natural language grammars have certain traits that distinguish them. For one, they have individual units that play different roles in the sequence – like nouns and verbs in a sentence. Also, grammar is different from meaning

When emoji are isolated, they are primarily governed by simple rules related to meaning alone, without these more complex rules. For instance, according to research by Tyler Schnoebelen, people often create strings of emoji that share a common meaning

This sequence has little internal structure; even when it is rearranged, it still conveys the same message. These images are connected solely by their broader meaning. We might consider them to be a visual list: “here are all things related to celebrations and birthdays.” Lists are certainly a conventionalised way of communicating, but they don’t have grammar the way that sentences do.

What if the order did matter though? What if they conveyed a temporal sequence of events? Consider this example, which means something like “a woman had a party where they drank, and then opened presents and then had cake”:

These rules may seem like the seeds of grammar, but psycholinguist Susan Goldin-Meadow and colleagues have found this order appears in many other systems that would not be considered a language. For example, this order appears when people arrange pictures to describe events from an animated cartoon, or when speaking adults communicate using only gestures. It also appears in the gesture systems created by deaf children who cannot hear spoken languages and are not exposed to sign languages.

In all cases, the doer of the action (the agent) precedes the action. In fact, this pattern is commonly found in both full languages and simple communication systems. For example, the majority of the world’s languages place the subject before the verb of a sentence.

describes the children as lacking exposure to a language and thus invent their own manual systems to communicate, called “homesigns”. These systems are limited in the size of their vocabularies and the types of sequences they can create. For this reason, the agent-act order seems not to be due to a grammar, but from basic heuristics – practical workarounds – based on meaning alone. Emoji seem to tap into this same system.

Nevertheless, some may argue that despite emoji’s current simplicity, this may be the groundwork for emerging complexity – that although emoji do not constitute a language at the present time, they could develop into one over time.

Could an emerging “emoji visual language” be developing in a similar way, with actual grammatical structure? To answer that question, you need to consider the intrinsic constraints on the technology itself.Emoji are created by typing into a computer like text. But, unlike text, most emoji are provided as whole units, except for the limited set of emoticons which convert to emoji, like :) or ;). When writing text, we use the building blocks (letters) to create the units (words), not by searching through a list of every whole word in the language.

emoji force us to convey information in a linear unit-unit string, which limits how complex expressions can be made. These constraints may mean that they will never be able to achieve even the most basic complexity that we can create with normal and natural drawings.

What’s more, these limits also prevent users from creating novel signs – a requisite for all languages, especially emerging ones. Users have no control over the development of the vocabulary. As the “vocab list” for emoji grows, it will become increasingly unwieldy: using them will require a conscious search process through an external list, not an easy generation from our own mental vocabulary, like the way we naturally speak or draw. This is a key point – it means that emoji lack the flexibility needed to create a new language.

we already have very robust visual languages, as can be seen in comics and graphic novels. As I argue in my book, The Visual Language of Comics, the drawings found in comics use a systematic visual vocabulary (such as stink lines to represent smell, or stars to represent dizziness). Importantly, the available vocabulary is not constrained by technology and has developed naturally over time, like spoken and written languages.

grammar of sequential images is more of a narrative structure – not of nouns and verbs. Yet, these sequences use principles of combination like any other grammar, including roles played by images, groupings of images, and hierarchic embedding.

measured participants’ brainwaves while they viewed sequences one image at a time where a disruption appeared either within the groupings of panels or at the natural break between groupings. The particular brainwave responses that we observed were similar to those that experimenters find when violating the syntax of sentences. That is, the brain responds the same way to violations of “grammar”, whether in sentences or sequential narrative images.

I would hypothesise that emoji can use a basic narrative structure to organise short stories (likely made up of agent-action sequences), but I highly doubt that they would be able to create embedded clauses like these. I would also doubt that you would see the same kinds of brain responses that we saw with the comic strip sequences.

‘I was so happy to read about this, because my doctor thought I was crazy when I mentioned tinnitus and now I know I’m not the only one.’”

A study published late last year in the journal Frontiers in Public Health surveyed 3,100 people with tinnitus and found that 40 percent of the 237 respondents who had contracted Covid-19 reported that their symptoms were “significantly exacerbated” following the infection.

A very small group of people in Dr. Beukes’s study — seven — reported that Covid-19 brought on tinnitus for the first time. Just over half of people with tinnitus said the illness had left their symptoms unchanged.

Some of you said you had formed new habits that you think might stick, including meditating online and gathering weekly with pals over Zoom.

Some readers said they were grateful for virtual stand-ins but could not wait to get back to the library and hugging their family members.

This year, reading together has strengthened our bond at a distance. He calls me all of the time, asking me to please read him another story.

During lockdown, we discovered we could use an app called JamKazam to play music together over the internet in real time.

reading e-books on my iPad

To be honest, I miss holding a physical book in my hand, turning a page and the satisfying feeling of closing the book when you’ve finished.

My new tech habit is meditation class by Zoom. I have never before been able to successfully meditate

But being at home, in my most comfortable chair in front of the fireplace with a cup of coffee has worked for me. Meditation has been a great tool to help me cope with the stress and anxiety of this terrible, no-good year.

I started drawing cartoons that highlight how our lives have changed during the pandemic

I’ve been able to maintain my social ties with my musician friends and make some new musical friends as well. Last, but not least, I am encouraged to keep practicing.

My new habit is ordering groceries online and no contact pickup

My “shoppers” have done an outstanding job! It’s a true improvement that should remain in place

I am 86 years old and haven’t hugged anyone in my family for one year. But I’ve learned to use Zoom and to order my groceries online, both of which helped me keep myself fed, independent and sane

I’ve attended services at my synagogue without having to put on my snow boots. I’ve gone to art galleries and operas without having to dress up or worry about where to park.

My psychologist is now doing telehealth visits, and I love it. It’s my hope that this becomes a permanent option in the future.

Not only for me, but for the multitudes of people who need mental health care and aren’t in a position to access it in person.

I teach ballet to older women. When we had to stop dancing together in person, I was motivated to find a way to deliver a class in some form. With an iPhone, my teenager’s tripod and the tech advice of my three adult children and my son-in-law, I was able to quickly learn to record a ballet class, edit it on my laptop, make a YouTube channel, upload the video and share it.

I purchased Duolingo and brushed up on French and picked up Arabic and German.

I go to an annual girls’ weekend trip on Lake Gaston with five other women. That had to be canceled last year. We’ve instituted a weekly Zoom call on Tuesday nights after we put the kids to bed to catch up with each other and talk and laugh, and sometimes cry.

It’s brought us even closer together than the usual once per year weekend could

Oversleeping — typically defined as more than nine or 10 hours in research studies — is associated with certain health risks, including stroke, obesity, depression, diabetes, heart disease and dementia. However, it’s not clear if oversleeping causes these conditions or if it’s just an indicator that something else is wrong.

“In other words, we don’t know if it’s the long sleep that’s causing problems over time, or if some underlying health problem is causing someone to sleep longer,”

“If someone seems to be an unusually long sleeper, it’s possible that they are simply wired to need more sleep,” Wu said. (That said, it can’t hurt to mention it to your doctor if you have some concerns.)

“A number of factors, such as medical conditions, medication side effects, and undiagnosed sleep disorders, can lead to poor sleep quality and non-restful sleep,” she added.

if sleep quantity isn’t the issue, then sleep quality probably is. Conditions like sleep apnea can disrupt sleep and leave you feeling fatigued even after spending ample time in bed.

“Poor quality sleep means that an individual does not get to the deeper stages of sleep or REM sleep, which restore the brain and body and makes you feel refreshed and rejuvenated the next day,”

“Get lots of sunlight, get physically active — or at least decrease long stretches of sitting — and go out of your way to plan some fun and social activities,” Wu said. “Make efforts to prioritize physical and mental health. You may find yourself waking up with more energy after making these changes.”

The criteria used by the WHO are similar to those used to distinguish any addictive behavior—namely. that the behavior starts to take priority over a person’s life to the exclusion of behaviors essential to good health.

“But clinicians are approaching this behavior from an understanding of a disorder based on a continuum of normative, recreational and problematic use rather than from the setting or context of a unique, new culture.” Carras, for example, points out that gaming fulfills a participatory and social need for some.

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.

“The social isolation since then, over all this time, it just got to him,”

“This is a charming, funny kid, also sensitive and anxious,” she said. “He couldn’t find a job; he couldn’t really go out. And he started using marijuana again, and Xanax.”

The teenager’s frustration finally boiled over this month, when he deliberately cut himself.

The doctors sent him home, she said, “with no support, no therapy, nothing.”

Surveys and statistics show that for young people who are anxious by nature, or feeling emotionally fragile already, the pandemic and its isolation have pushed them to the brink

Rates of suicidal thinking and behavior are up by 25 percent or more from similar periods in 2019, according to a just-published analysis of surveys of young patients coming into the emergency room.

For these teenagers, there aren’t many places to turn.

Finally, when a crisis hits, many of these teenagers end up in the local emergency department — the one place desperate families so often go for help.

“This is a national crisis we’re facing,”

For the young people coming undone, however, pandemic life presents unusual challenges, pediatricians say

“What parents and children are consistently reporting is an increase in all symptoms — a child who was a little anxious before the pandemic became very anxious over this past year,”

“This giant boy, crying — it’s terrible to see.” The young man has had panic attacks, twice followed by a blackout. During one, he fell and injured his face.

These young people do not necessarily qualify for a psychiatric diagnosis, nor are they “traumatized” in the strict sense of having had a life-threatening experience (or the perception of one).

Rather, they are trying to manage an interruption in their

The result is grief, but grief without a name or a specific cause, an experience some psychologists call “ambiguous loss.”

“Everything that used to be familiar and give structure to their lives, and predictability, and normalcy, is gone,” said Sharon Young, a therapist in Hendersonville. “Kids need all these things even more than adults do, and it’s hard for them to feel emotionally safe when they’re no longer there.”

Nationwide Children’s Hospital in Columbus, Ohio, has an emergency department that is a decent size for a pediatric hospital, with capacity for 62 children or adolescents

“This was huge problem pre-pandemic,” said Dr. David Axelson, chief of psychiatry and behavioral health at the hospital. “We were seeing a rise in emergency department visits for mental health problems in kids, specifically for suicidal thinking and self-harm. Our emergency department was overwhelmed with it, having to board kids on the medical unit while waiting for psych beds.”

“We have to say no,” Dr. Axelson said.

Like many other parents, she is now looking after an unstable child and wondering where to go next. A drug rehab program may be needed, as well as regular therapy.

“Covid has put our system under a microscope in terms of the things that don’t work,”

“We had a shaky system of care in pediatric mental health prior to this pandemic, and now we have all these added stressors on it, all these kids coming in for pandemic-related issues. Hospitals everywhere are scrambling to adjust.”

er parents divorced when she was a toddler, and she was raised in a crowded Brooklyn apartment by her mother, her mother’s sister and her grandparents, all of whom unstintingly adored her

“Four loving adults had made me the center of their lives

Always the smartest kid in the room (she was a remarkable test-taker), Turkle flourished early as an intellectually confident person, easily winning a scholarship to Radcliffe, support for graduate school at Harvard

Newly graduated from Radcliffe, she was in Paris during the May 1968 uprising and was shocked by the responses of most French thinkers to what was happening in the streets

Each in turn, she observed, filtered the originality of the scene through his own theories.

Few saw these galvanizing events as the demonstration they so clearly were of a hungry demand for new relations between the individual and society.

The anecdotes that illustrate this marriage encapsulate, in an inspired way, the dilemma Turkle has spent her whole life exploring:

My interests were moving from ideas in the abstract to the impact of ideas on personal identity. How did new political ideas change how people saw themselves? And what made some ideas more appealing than others?”

For the people around her, it embodied “the science of getting computers to do things that would be considered intelligent if done by people.” Nothing more exciting. Who could resist such a possibility? Who would resist it? No one, it turned out.

“The worst thing, to Seymour,” she writes, would have been “to give children a computer that presented them only with games or opaque applications. … A learning opportunity would be missed because you would have masked the intellectual power of the machine. Sadly, this is what has happened.”

In a memoir written by a person of accomplishment, the interwoven account of childhood and early influences is valuable only insofar as it sheds light on the evolution of the individual into the author of the memoir we are reading.

with Turkle’s story of her marriage to Seymour Papert her personal adventures struck gold.

“good conversation” was valued “more highly than common courtesy. … To be interesting, Seymour did not have to be kind. He had to be brilliant.” And if you weren’t the sort of brilliant that he was, you were something less than real to him.

electrified

the rupture in understanding between someone devoted to the old-fashioned practice of humanist values and someone who doesn’t know what the word “human” really means.

U.S. Border Patrol agents responding to a rescue call found a mother and two children, all three unconscious, on an island in the river that separates the United States from Mexico.

The agents were able to resuscitate the mother and the younger child, a 3-year-old boy.

The rescued mother was Guatemalan; her children were both Mexican nationals, the statement said.

n 2019, a father and his daughter from El Salvador died while attempting to cross the river near the border city of Matamoros, Mexico.

the second migrant to drown in the area in less than two weeks, according to the Mexican authorities.

Many have died of heat stroke after getting lost in the remote, rugged arid lands of Arizona.

Those crossing the Rio Grande typically move under cover of darkness.

Many pay smuggling networks hundreds or thousands of dollars to float across on inflatable rings, which are often used to hold both an adult and a child.

A Cuban man died Wednesday night while trying to enter the United States by swimming around the border barrier that stretches into the ocean between Tijuana and San Dieg

The picture of the father and his 23-month-old daughter lying face down along the banks of the Rio Grande, her tiny head tucked inside his T-shirt, an arm draped over his neck, captured worldwide attention.

Humanitarian groups leave water jugs in desolate areas on the migrant trail in Arizona where the terrain and heat pose great risks to crossers.

Since 2004, about 3,400 migrants have perished in southern Arizona.

Last year, 227 bodies were recovered, the most in a decade.

Monthly apprehensions had plummeted to 16,182 in April 2020 as the pandemic prompted former President Donald J. Trump to invoke a public-health emergency to seal the southwestern border to all but essential travel.

A child’s abandoned shoe lies near a river crossing point often used for illegal entries at the U.S.-Mexico border.Credit...

But apprehensions, the key indicator of the volumes of people trying to enter illegally, have climbed every month since then.

Mr. Biden has reversed or loosened some Trump-era restrictions, including the “Remain in Mexico” policy, while he and his top advisers have repeatedly urged migrants not to make the trek.

ut numbers have soared at the border, and Republicans have blamed his new approach for attracting the large numbers of migrants that have overwhelmed border processing facilities.

the Mexican state of Tamaulipas has been refusing to take them back.

The crush of arrivals in the Rio Grande Valley, the busiest migrant gateway, is forcing the Border Patrol to release families even faster than usual to avoid the overcrowding in border processing stations that has drawn sharp criticism from immigrant and child-welfare advocates in the past.

“People back home were saying this is the moment to cross,”

“I couldn’t even make enough for us to eat, things were getting so bad,”

In the U.S., more than 100 million adults — about 1 in 3 — are obese.

Dropping even 5% of one's weight can bring health benefits, such as improved energy, blood pressure, blood sugar and cholesterol levels, but that amount often doesn't satisfy patients who are focused on weight loss

The drug carries a potential risk for a type of thyroid tumor, so it shouldn't be taken by people with a personal or family history of certain thyroid and endocrine tumors. Wegovy also has a risk of depression and pancreas inflammation.

Like other weight-loss drugs, it's to be used along with exercise, a healthy diet and other steps like keeping a food diary.

Wegovy builds on a trend in which makers of relatively new diabetes drugs test them to treat other conditions common in diabetics.

Today, the average weekly screen time for an American adult – brace yourself; this is not a typo – is 74 hours (and still going up)

The soundbite has been replaced by virality, meme, hot take, tweet. Can serious national issues really be explored in any coherent, meaningful way in such a fragmented, attention-challenged environment?

how engaged can any populace be when the most we’re asked to do is to like or not like a particular post, or “sign” an online petition?

How seriously should anyone take us, or should we take ourselves, when the “optics” of an address or campaign speech – raucousness, maybe actual violence, childishly attention-craving gestures or facial expressions – rather than the content of the speech determines how much “airtime” it gets, and how often people watch, share and favorite it?

Our public discourse has become so trivialized, it’s astounding that we still cling to the word “debates” for what our presidential candidates do onstage when facing each other.

Who can be shocked by the rise of a reality TV star, a man given to loud, inflammatory statements, many of which are spectacularly untrue but virtually all of which make for what used to be called “good television”?

Who can be appalled when the coin of the realm in public discourse is not experience, thoughtfulness or diplomacy but the ability to amuse – no matter how maddening or revolting the amusement?

“what is required of us now is a new era of responsibility … giving our all to a difficult task. This is the price and the promise of citizenship.”

Later in that passage, Czesław Miłosz, winner of the Nobel prize for literature, is cited for remarking in his 1980 acceptance speech that that era was notable for “a refusal to remember”; my father notes Miłosz referencing “the shattering fact that there are now more than one hundred books in print that deny that the Holocaust ever took place”.

“An Orwellian world is much easier to recognize, and to oppose, than a Huxleyan,” my father wrote. “Everything in our background has prepared us to know and resist a prison when the gates begin to close around us … [but] who is prepared to take arms against a sea of amusements?”

I wish I could tell you that, for all his prescience, my father also supplied a solution. He did no

First: treat false allegations as an opportunity. Seek information as close to the source as possible.

Second: don’t expect “the media” to do this job for you. Some of its practitioners do, brilliantly and at times heroically. But most of the media exists to sell you things.

Finally, and most importantly, it should be the responsibility of schools to make children aware of our information environments, which in many instances have become our entertainment environments

We must teach our children, from a very young age, to be skeptics, to listen carefully, to assume everyone is lying about everything. (Well, maybe not everyone.)

“Television is a speed-of-light medium, a present-centered medium,” my father wrote. “Its grammar, so to say, permits no access to the past … history can play no significant role in image politics. For history is of value only to someone who takes seriously the notion that there are patterns in the past which may provide the present with nourishing traditions.”

we need more than just hope for a way out. We need a strategy, or at least some tactics.

Hate crime reports increased 17 percent in the United States in 2017 according to the FBI, increasing for the third consecutive year.

It is not just LGBTQ+ hate crime that is on the rise. 2018 saw a 99 percent increase in anti-Semitic incidents versus 2015, according to the Anti-Defamation League. When it strictly came to race/ethnicity/ancestry motivated crimes, the increase was 18.4 percent between 2016 and 2017. It is a dangerous time if you are not a cisgender, white, Christian in America, but that is not new.

A hundred years ago, in 1920, the National Socialist German Workers’ (Nazi) Party was founded in Germany. It started a generation of Germans that came of age around World War II, meaning they were young adults in 1939.

This is not really surprising. History repeats itself. And people forget about history.

The Anti-Defamation League says it like it is: Anti-Semitism in the U.S. is as bad as it was in the 1930s

The Nazis held a rally in New York City, where they were protected from protesters by the NYPD. This occurred a full six years after the concentration camps started in Germany. American history sometimes casually likes to omit those events in its recounting of World War II. Americans were undoubtedly the good guys of World War II, saving many countries and millions of people worldwide from fascism, but it has also done a poor job at ensuring these fascists ideas stay out of the country in recent years.

How can we protect history and avoid making the same mistakes we made in the past when we forget what happened?

In the same survey, 93 percent of respondents said that students should learn about the Holocaust in school. Americans understand the importance of passing down the knowledge of this dark past, but we have a government that still refuses to condemn groups promoting the same ideas that tore the world apart 80 years ago.

Those events took so many lives, led to a collective awakening to the plight of the Jewish people and now, 80 years later, we are falling back into old patterns.