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By contrast, crystallised intelligence is based on experience and the accumulation of knowledge. Fluid intelligence peaks at the age of about 20 then gradually declines, whereas crystallised intelligence grows through your life until you hit your mid-sixties, when you start forgetting things.

that explains much about University Challenge’s appeal. Because the contestants are mostly aged around 20 and very clever, their fluid intelligence is off the scale

On the other hand, because they have had only 20 years to acquire crystallised intelligence, their store of general knowledge is likely to be lacking in some areas.

In each episode there will be questions that older viewers can answer, thanks to their greater store of crystallised intelligence, but the students cannot. Therefore we viewers don’t feel inferior when confronted by these smart young people. On the contrary: we feel, in some areas, slightly superior.

The first comprises the deconstructionists and decolonialists

It’s a brilliantly balanced format

They argue that all knowledge is contextual and that things taken for granted in the past — for instance, a canon of great authors that everyone should read at school — merely reflect an outdated, usually Eurocentric view of what’s intellectually important.

there is a real threat to the future of University Challenge and much else of value in our society, and it is this. The very concept of “general knowledge” — of a widely accepted core of information that educated, inquisitive people should have in their memory banks — is under attack from two different groups.

The other group is the technocrats who argue that the extent of human knowledge is now so vast that it’s impossible for any individual to know more than, perhaps, one billionth of it

So why not leave it entirely to computers to do the heavy lifting of knowledge storing and recall, thus freeing our minds for creativity and problem solving?

The problem with the agitators on both sides of today’s culture wars is that they are forcefully trying to shape what’s accepted as general knowledge according to a blatant political agenda.

And the problem with relying on, say, Wikipedia’s 6.5 million English-language articles to store general knowledge for all of us? It’s the tacit implication that “mere facts” are too tedious to be clogging up our brains. From there it’s a short step to saying that facts don’t matter at all, that everything should be decided by “feelings”. And from there it’s an even shorter step to fake news and pernicious conspiracy theories, the belittling of experts and hard evidence, the closing of minds, the thickening of prejudice and the trivialisation of the national conversation.

The best thing it could do for society would be to implode.

Twitter hooks people in much the same way slot machines do, with what experts call an “intermittent reinforcement schedule.” Most of the time, it’s repetitive and uninteresting, but occasionally, at random intervals, some compelling nugget will appear. Unpredictable rewards, as the behavioral psychologist B.F. Skinner found with his research on rats and pigeons, are particularly good at generating compulsive behavior.

“I don’t know that Twitter engineers ever sat around and said, ‘We are creating a Skinner box,’” said Natasha Dow Schüll, a cultural anthropologist at New York University and author of a book about gambling machine design. But that, she said, is essentially what they’ve built. It’s one reason people who should know better regularly self-destruct on the site — they can’t stay away.

Twitter is not, obviously, the only social media platform with addictive qualities. But with its constant promise of breaking news, it feeds the hunger of people who work in journalism and politics, giving it a disproportionate, and largely negative, impact on those fields, and hence on our national life.

Twitter is much better at stoking tribalism than promoting progress.

According to a 2021 study, content expressing “out-group animosity” — negative feelings toward disfavored groups — is a major driver of social-media engagement

That builds on earlier research showing that on Twitter, false information, especially about politics, spreads “significantly farther, faster, deeper and more broadly than the truth.”

The company’s internal research has shown that Twitter’s algorithm amplifies right-wing accounts and news sources over left-wing ones.

This dynamic will probably intensify quite a bit if Musk takes over. Musk has said that Twitter has “a strong left bias,” and that he wants to undo permanent bans, except for spam accounts and those that explicitly call for violence. That suggests figures like Alex Jones, Steve Bannon and Marjorie Taylor Greene will be welcomed back.

But as one of the people who texted Musk pointed out, returning banned right-wingers to Twitter will be a “delicate game.” After all, the reason Twitter introduced stricter moderation in the first place was that its toxicity was bad for business

For A-list entertainers, The Washington Post reports, Twitter “is viewed as a high-risk, low-reward platform.” Plenty of non-celebrities feel the same way; I can’t count the number of interesting people who were once active on the site but aren’t anymore.

An influx of Trumpists is not going to improve the vibe. Twitter can’t be saved. Maybe, if we’re lucky, it can be destroyed.

The great problem of our shared social existence is not wanting things, it’s wanting things because they are someone else’s.

Desire for what the other person has brings about a situation in which individuals in a community grow more similar to one another over time in a process of competition-cum-emulation. Such dual-natured social encounters, more precisely, are typical of people who are socially more or less equal

In relation to a movie star who does not even know some average schlub exists, that schlub can experience only emulation (this is what Girard calls “external mediation”), but in relation to a fellow schlub down the street (a “neighbor” in the Girardian-Biblical sense), emulation is a much more intimate affair (“internal mediation”, Girard calls it)

This is the moment of what Girard calls “mimetic crisis”, which is resolved by the selection of a scapegoat, whose casting-out from the community has the salvific effect of unifying the opposed but undifferentiated doubles

In a community in which the mimetic mechanism has led to widespread non-differentiation, or in other words to a high degree of conformity, it can however happen that scapegoating approaches something like the horror scenario in Shirley Jackson’s 1948 tale, “The Lottery”

As a modest theory of the anthropology of punishment, these observations have some promise.

he is a practically-minded person’s idea of what a theorist is like. Girard himself appears to share in this idea: a theorist for him is someone who comes up with a simple, elegant account of how everything works, and spends a whole career driving that account home.

Girard is not your typical French intellectual. He is a would-be French civil-servant archivist gone rogue, via Bloomington, Baltimore, Buffalo, and finally at Stanford, where his individual brand of New World self-reinvention would be well-received by some in the Silicon Valley subculture of, let us say, hyper-Whitmanian intellectual invention and reinvention.

Most ritual, in fact, strikes me as characterized by imitation without internal mediation or scapegoating.

I do not see anything more powerfully explanatory of this phenomenon in the work of Girard than in, say, Roland Barthes’s analysis of haute-couture in his ingenious 1967 System of Fashion, or for that matter Thorstein Veblen on conspicuous consumption, or indeed any number of other authors who have noticed that indubitable truth of human existence: that we copy each other

whatever has money behind it will inevitably have intelligent-looking people at least pretending to take it seriously, and with the foundation of the Imitatio Project by the Thiel Foundation (executive director Jimmy Kaltreider, a principal at Thiel Capital), the study and promotion of Girardian mimetic theory is by now a solid edifice in the intellectual landscape of California.

with Girard what frustrates me even more is that he does not seem to detect the non-mimetic varieties of desire

Perhaps even more worrisome for Girard’s mimetic theory is that it appears to leave out all those instances in which imitation serves as a force for social cohesion and cannot plausibly be said to involve any process of “internal mediation” leading to a culmination in scapegoating

the idea that anything Girard has to say might be particularly well-suited to adaptation as a “business philosophy” is entirely without merit.

dancing may be given ritual meaning — a social significance encoded by human bodies doing the same thing simultaneously, and therefore in some sense becoming identical, but without any underlying desire at all to annihilate one another. It is this significance that the Australian poet Les Murray sees as constituting the essence of both poetry and religion: both are performed, as he puts it, “in loving repetition”.

There are different kinds of theorist, of course, and there is plenty of room for all of us. It is however somewhat a shame that the everything-explainers, the hammerers for whom all is nail, should be the ones so consistently to capture the popular imagination

Part of Girard’s appeal in the Silicon Valley setting lies not only in his totalizing urge, but also in his embrace of a certain interpretation of Catholicism that stresses the naturalness of hierarchy, all the way up to the archangels, rather than the radical egalitarianism of other tendencies within this faith

Girard explains that the positive reception in France of his On Things Hidden Since the Foundation of the World had to do with the widespread misreading of it as a work of anti-Christian theory. “If they had known that there is no hostility in me towards the Church, they would have dismissed me. I appeared as the heretic, the revolted person that one has to be in order to reassure the media

Peter Thiel, for his part, certainly does not seem to feel oppressed by western phallocracy either — in fact he appears intent on coming out somewhere at the top of the phallocratic order, and in any case has explicitly stated that the aspirations of liberal democracy towards freedom and equality for all should rightly be seen as a thing of the past. In his demotic glosses on Girard, the venture capitalist also seems happy to promote the Girardian version of Catholicism as a clerical institution ideally suited to the newly emerging techno-feudalist order.

That allows quantum computers to make many calculations in one pass, while digital ones have to perform each calculation separately. By speeding up computation, quantum computers could potentially solve big, complex problems in fields like chemistry and materials science that are out of reach today.

When Google researchers made their supremacy claim in 2019, they said their quantum computer performed a calculation in 3 minutes 20 seconds that would take about 10,000 years on a state-of-the-art conventional supercomputer.

The IBM researchers in the new study performed a different task, one that interests physicists. They used a quantum processor with 127 qubits to simulate the behavior of 127 atom-scale bar magnets — tiny enough to be governed by the spooky rules of quantum mechanics — in a magnetic field. That is a simple system known as the Ising model, which is often used to study magnetism.

This problem is too complex for a precise answer to be calculated even on the largest, fastest supercomputers.

On the quantum computer, the calculation took less than a thousandth of a second to complete. Each quantum calculation was unreliable — fluctuations of quantum noise inevitably intrude and induce errors — but each calculation was quick, so it could be performed repeatedly.

Indeed, for many of the calculations, additional noise was deliberately added, making the answers even more unreliable. But by varying the amount of noise, the researchers could tease out the specific characteristics of the noise and its effects at each step of the calculation.“We can amplify the noise very precisely, and then we can rerun that same circuit,” said Abhinav Kandala, the manager of quantum capabilities and demonstrations at IBM Quantum and an author of the Nature paper. “And once we have results of these different noise levels, we can extrapolate back to what the result would have been in the absence of noise.”In essence, the researchers were able to subtract the effects of noise from the unreliable quantum calculations, a process they call error mitigation.

Altogether, the computer performed the calculation 600,000 times, converging on an answer for the overall magnetization produced by the 127 bar magnets.

Although an Ising model with 127 bar magnets is too big, with far too many possible configurations, to fit in a conventional computer, classical algorithms can produce approximate answers, a technique similar to how compression in JPEG images throws away less crucial data to reduce the size of the file while preserving most of the image’s details

Certain configurations of the Ising model can be solved exactly, and both the classical and quantum algorithms agreed on the simpler examples. For more complex but solvable instances, the quantum and classical algorithms produced different answers, and it was the quantum one that was correct.

Thus, for other cases where the quantum and classical calculations diverged and no exact solutions are known, “there is reason to believe that the quantum result is more accurate,”

Mr. Anand is currently trying to add a version of error mitigation for the classical algorithm, and it is possible that could match or surpass the performance of the quantum calculations.

In the long run, quantum scientists expect that a different approach, error correction, will be able to detect and correct calculation mistakes, and that will open the door for quantum computers to speed ahead for many uses.

Error correction is already used in conventional computers and data transmission to fix garbles. But for quantum computers, error correction is likely years away, requiring better processors able to process many more qubits

“This is one of the simplest natural science problems that exists,” Dr. Gambetta said. “So it’s a good one to start with. But now the question is, how do you generalize it and go to more interesting natural science problems?”

Those might include figuring out the properties of exotic materials, accelerating drug discovery and modeling fusion reactions.

The fact that Thomas was very likely nominated because he was Black and because he opposed affirmative action posed a conundrum for many supporters of racial preferences. Was being Black enough? Or did you have to be “the right kind” of Black person? It’s a question Carter openly wrestles with in his book.

What immediately struck me on rereading it was how prescient Carter was about these debates 32 years ago. What role affirmative action should take was playing out then in ways that continue to reverberate.

The demise of affirmative action, in Carter’s view, was both necessary and inevitable. “We must reject the common claim that an end to preferences ‘would be a disastrous situation, amounting to a virtual nullification of the 1954 desegregation ruling,’” he wrote, quoting the activist and academic Robert Allen. “The prospect of its end should be a challenge and a chance.”

Like many people today — both proponents and opponents of affirmative action — he expressed reservations about relying on diversity as the constitutional basis for racial preferences.

Carter bristled at the judgment of many of his Black peers, describing several situations in which he found himself accused of being “inauthentically” Black, as if people of a particular race were a monolith and that those who deviated from it were somehow shirking their duty. He said he didn’t want to be limited in what he was allowed to say by “an old and vicious form of silencing.”

But the implication of recruiting for diversity, Carter explained, had less to do with admitting Black students to redress past discrimination and more to do with supporting and reinforcing essentialist notions about Black people.

An early critic of groupthink, Carter warned against “the idea that Black people who gain positions of authority or influence are vested a special responsibility to articulate the presumed views of other people who are Black — in effect, to think and act and speak in a particular way, the Black way — and that there is something peculiar about Black people who insist on doing anything else.”

A graduate of Stanford and Yale Law, Carter was a proud beneficiary of affirmative action. Yet he acknowledged the personal toll it took (“a decidedly mixed blessing”) as well as affirmative action’s sometimes troubling effects on Black people as the programs evolved.

, it’s hard to imagine Carter welcoming the current vogue for white allyship, with its reductive assumption that all Black people have the same interests and values

He disparaged what he called “the peculiar relationship between Black intellectuals and the white ones who seem loath to criticize us for fear of being branded racists — which is itself a mark of racism of a sort.”

In the past, such ideas might have been seen as “frankly racist,” Carter noted. “Now, however, they are almost a gospel for people who want to show their commitment to equality.”

Carter took issue with the belief, now practically gospel in academic, cultural and media circles, that heightened race consciousness would be central to overcoming racism

However well intentioned you may be, when you reduce people to their race-based identity rather than view them as individuals in their full, complex humanity, you risk making sweeping assumptions about who they are. This used to be called stereotyping or racism.

he rejected all efforts to label him, insisting that intellectuals should be “politically unpredictable.

“Critics who attempt to push (or pull) Carter into the ranks of the Black right wing will be making a mistake. He is not a conservative, neo- or otherwise. He is an honest Black scholar — the product of the pre-politically correct era — who abhors the stifling of debate by either wing or by people of any hue.”

This strikes me as the greatest difference between reading the book today and reading it as an undergrad at a liberal Ivy League college: the attitude toward debating controversial views. “Reflections” offers a vigorous and unflinching examination of ideas, something academia, media and the arts still prized in 1991.

Today, a kind of magical thinking has seized ideologues on both the left and the right, who seem to believe that stifling debate on difficult questions will make them go away

He stated that democracy is also a language that dwells on meaningful conversations, and when AI hacks language it could also destroy democracy.

The 47-year-old wrote that the biggest challenge of the AI age was not the creation of intelligent tools but striking a collaboration between humans and machines.

To highlight the extent of how AI-driven misinformation can change the course of events, Harari touched upon the cult QAnon, a political movement affiliated with the far-right in the US. QAnon disseminated misinformation via “Q drops” that were seen as sacred by followers.

Harari also shed light on how AI could form intimate relationships with people and influence their decisions. “Through its mastery of language, AI could even form intimate relationships with people and use the power of intimacy to change our opinions and worldviews,” he wrote. To demonstrate this, he cited the example of Blake Lemoine, a Google engineer who lost his job after publicly claiming that the AI chatbot LaMDA had become sentient. According to the historian, the controversial claim cost Lemoine his job. He asked if AI can influence people to risk their jobs, what else could it induce them to do?

Harari also said that intimacy was an effective weapon in the political battle of minds and hearts. He said that in the past few years, social media has become a battleground for controlling human attention, and the new generation of AI can convince people to vote for a particular politician or buy a certain product.

In his bid to call attention to the need to regulate AI technology, Harari said that the first regulation should be to make it mandatory for AI to disclose that it is an AI. He said it was important to put a halt on ‘irresponsible deployment’ of AI tools in the public domain, and regulating it before it regulates us.

The author also shed light on the fact that how the current social and political systems are incapable of dealing with the challenges posed by AI. Harari emphasised the need to have an ethical framework to respond to challenges posed by AI.

He argued that while GPT-3 had made remarkable progress, it was far from replacing human interactions

Most A.I. researchers agree that models trained using R.L.H.F. are better behaved than models without it. But some argue that fine-tuning a language model this way doesn’t actually make the underlying model less weird and inscrutable. In their view, it’s just a flimsy, friendly mask that obscures the mysterious beast underneath.

In a nutshell, the joke was that in order to prevent A.I. language models from behaving in scary and dangerous ways, A.I. companies have had to train them to act polite and harmless. One popular way to do this is called “reinforcement learning from human feedback,” or R.L.H.F., a process that involves asking humans to score chatbot responses, and feeding those scores back into the A.I. model.

Shoggoths are fictional creatures, introduced by the science fiction author H.P. Lovecraft in his 1936 novella “At the Mountains of Madness.” In Lovecraft’s telling, Shoggoths were massive, blob-like monsters made out of iridescent black goo, covered in tentacles and eyes.

@TetraspaceWest said, wasn’t necessarily implying that it was evil or sentient, just that its true nature might be unknowable.

And it reinforces the notion that what’s happening in A.I. today feels, to some of its participants, more like an act of summoning than a software development process. They are creating the blobby, alien Shoggoths, making them bigger and more powerful, and hoping that there are enough smiley faces to cover the scary parts.

“I was also thinking about how Lovecraft’s most powerful entities are dangerous — not because they don’t like humans, but because they’re indifferent and their priorities are totally alien to us and don’t involve humans, which is what I think will be true about possible future powerful A.I.”

when Bing’s chatbot became unhinged and tried to break up my marriage, an A.I. researcher I know congratulated me on “glimpsing the Shoggoth.” A fellow A.I. journalist joked that when it came to fine-tuning Bing, Microsoft had forgotten to put on its smiley-face mask.

@TetraspaceWest, the meme’s creator, told me in a Twitter message that the Shoggoth “represents something that thinks in a way that humans don’t understand and that’s totally different from the way that humans think.”

In any case, the Shoggoth is a potent metaphor that encapsulates one of the most bizarre facts about the A.I. world, which is that many of the people working on this technology are somewhat mystified by their own creations. They don’t fully understand the inner workings of A.I. language models, how they acquire new capabilities or why they behave unpredictably at times. They aren’t totally sure if A.I. is going to be net-good or net-bad for the world.

That some A.I. insiders refer to their creations as Lovecraftian horrors, even as a joke, is unusual by historical standards. (Put it this way: Fifteen years ago, Mark Zuckerberg wasn’t going around comparing Facebook to Cthulhu.)

If it’s an A.I. safety researcher talking about the Shoggoth, maybe that person is passionate about preventing A.I. systems from displaying their true, Shoggoth-like nature.

A great many people are dismissive of suggestions that any of these systems are “really” thinking, because they’re “just” doing something banal (like making statistical predictions about the next word in a sentence). What they fail to appreciate is that there is every reason to suspect that human cognition is “just” doing those exact same things. It matters not that birds flap their wings but airliners don’t. Both fly. And these machines think. And, just as airliners fly faster and higher and farther than birds while carrying far more weight, these machines are already outthinking the majority of humans at the majority of tasks. Further, that machines aren’t perfect thinkers is about as relevant as the fact that air travel isn’t instantaneous. Now consider: we’re well past the Wright flyer level of thinking machine, past the early biplanes, somewhere about the first commercial airline level. Not quite the DC-10, I think. Can you imagine what the AI equivalent of a 777 will be like? Fasten your seatbelts.

@thomas h. You make my point perfectly. You’re observing that the way a plane flies — by using a turbine to generate thrust from combusting kerosene, for example — is nothing like the way that a bird flies, which is by using the energy from eating plant seeds to contract the muscles in its wings to make them flap. You are absolutely correct in that observation, but it’s also almost utterly irrelevant. And it ignores that, to a first approximation, there’s no difference in the physics you would use to describe a hawk riding a thermal and an airliner gliding (essentially) unpowered in its final descent to the runway. Further, you do yourself a grave disservice in being dismissive of the abilities of thinking machines, in exactly the same way that early skeptics have been dismissive of every new technology in all of human history. Writing would make people dumb; automobiles lacked the intelligence of horses; no computer could possibly beat a chess grandmaster because it can’t comprehend strategy; and on and on and on. Humans aren’t nearly as special as we fool ourselves into believing. If you want to have any hope of acting responsibly in the age of intelligent machines, you’ll have to accept that, like it or not, and whether or not it fits with your preconceived notions of what thinking is and how it is or should be done … machines can and do think, many of them better than you in a great many ways. b&

@BLA. You are incorrect. Everything has nature. Its nature is manifested in making humans react. Sure, no humans, no nature, but here we are. The writer and various sources are not attributing nature to AI so much as admitting that they don’t know what this nature might be, and there are reasons to be scared of it. More concerning to me is the idea that this field is resorting to geek culture reference points to explain and comprehend itself. It’s not so much the algorithm has no soul, but that the souls of the humans making it possible are stupendously and tragically underdeveloped.

When even tech companies are saying AI is moving too fast, and the articles land on page 1 of the NYT (there's an old reference), I think the greedy will not think twice about exploiting this technology, with no ethical considerations, at all.

@nome sane? The problem is it isn't data as we understand it. We know what the datasets are -- they were used to train the AI's. But once trained, the AI is thinking for itself, with results that have surprised everybody.

The unique feature of a shoggoth is it can become whatever is needed for a particular job. There's no actual shape so it's not a bad metaphor, if an imperfect image. Shoghoths also turned upon and destroyed their creators, so the cautionary metaphor is in there, too. A shame more Asimov wasn't baked into AI. But then the conflict about how to handle AI in relation to people was key to those stories, too.

I think people are enervated not just by the Sisyphean pointlessness of their individual labors but also by the fact that they’re working in and for a society in which, increasingly, they have zero faith or investment. The future their elders are preparing to bequeath to them is one that reflects the fondest hopes of the same ignorant bigots a lot of them fled their hometowns to escape.

It turns out that millions of people never actually needed to waste days of their lives sitting in traffic or pantomime “work” under managerial scrutiny eight hours a day

We learned that nurses, cashiers, truckers and delivery people (who’ve always been too busy to brag about it) actually ran the world and the rest of us were mostly useless supernumeraries. The brutal hierarchies of work shifted, for the first time in recent memory, in favor of labor, and the outraged whines of former social Darwinists were a pleasure to savor.

Of course, everyone is still busy — worse than busy, exhausted, too wiped at the end of the day to do more than stress-eat, binge-watch and doomscroll — but no one’s calling it anything other than what it is anymore: an endless, frantic hamster wheel for survival.

The pandemic was the bomb cyclone of our discontents

American conservatism, which is demographically terminal and knows it, is acting like a moribund billionaire adding sadistic codicils to his will.

An increasingly popular retirement plan is figuring civilization will collapse before you have to worry about it

Midcentury science fiction writers assumed that the increased productivity brought on by mechanization would give workers an oppressive amount of leisure time, that our greatest threats would be boredom and ennui. But these authors’ prodigious imaginations were hobbled by their humanity and rationality; they’d forgotten that the world is ordered not by reason or decency but by rapacious avarice.

In the past few decades, capitalism has exponentially increased the creation of wealth for the already incredibly wealthy at the negligible expense of the well-being, dignity and happiness of most of humanity, plus the nominal cost of a mass extinction and the destruction of the biosphere — like cutting out the inefficient business of digestion and metabolism by pouring a fine bottle of wine directly into the toilet, thereby eliminating the middleman of you.

Everyone knows how productive you can be when you’re avoiding something. We are currently experiencing the civilizational equivalent of that anxiety you feel when you have something due the next day that you haven’t even started thinking about and yet still you sit there, helplessly watching whole seasons of mediocre TV or compulsively clicking through quintillions of memes even as your brain screams at you — the same way we scream at our politicians about guns and abortion and climate change — to do something.

Enough with the busywork already. We’ve been “productive” enough — produced way too much, in fact. And there is too much that urgently needs to be done: a republic to salvage, a civilization to reimagine and its infrastructure to reinvent, innumerable species to save, a world to restore and millions who are impoverished, imprisoned, illiterate, sick or starving. All while we waste our time at work.

Essentially, Lasch was attacking the notion, fashionable as Americans basked in their seeming victory over the Soviet Union in the Cold War, that history had a direction — and that one would be wise to stay on the “right side” of it.

Francis Fukuyama expressed a version of this triumphalist idea in his famous 1992 book, “The End of History and the Last Man,” in which he celebrated the notion that History with a capital “H,” in the sense of a battle between competing ideas, was ending with communism left to smolder on Ronald Reagan’s famous ash heap.

One of Martin Luther King Jr.’s most frequently quoted lines speaks to a similar thought, albeit in a different context: “T​he arc of the moral universe is long, but it bends toward justice.” Though he had read Lasch, Obama quoted that line often, just as he liked to say that so-and-so would be “on the wrong side of history” if they didn’t live up to his ideals — whether the issue was same-sex marriage, health policy or the Russian occupation of Crimea.

The memo goes on to list two sets of words: “Optimistic Positive Governing Words” and “Contrasting Words,” which carried negative connotations. One of the latter group was the word “liberal,” sandwiched between “intolerant” and “lie.”

So what’s the difference between a progressive and a liberal?To vastly oversimplify matters, liberal usually refers to someone on the center-left on a two-dimensional political spectrum, while progressive refers to someone further left.

But “liberal” has taken a beating in recent decades — from both left and right.

In the late 1980s and 1990s, Republicans successfully demonized the word “liberal,” to the point where many Democrats shied away from it in favor of labels like “conservative Democrat” or, more recently, “progressive.”

“Is the story of the 20th century about the defeat of the Soviet Union, or was it about two world wars and a Holocaust?” asked Matthew Sitman, the co-host of the “Know Your Enemy” podcast, which recently hosted a discussion on Lasch and the fascination many conservatives have with his ideas. “It really depends on how you look at it.”

None of this was an accident. In 1996, Representative Newt Gingrich of Georgia circulated a now-famous memo called “Language: A Key Mechanism of Control.”

The authors urged their readers: “The words and phrases are powerful. Read them. Memorize as many as possible.”

Republicans subsequently had a great deal of success in associating the term “liberal” with other words and phrases voters found uncongenial: wasteful spending, high rates of taxation and libertinism that repelled socially conservative voters.

Many on the left began identifying themselves as “progressive” — which had the added benefit of harking back to movements of the late 19th and early 20th centuries that fought against corruption, opposed corporate monopolies, pushed for good-government reforms and food safety and labor laws and established women’s right to vote.

Allies of Bill Clinton founded the Progressive Policy Institute, a think tank associated with so-called Blue Dog Democrats from the South.

Now, scrambling the terminology, groups like the Progressive Change Campaign Committee agitate on behalf of proudly left-wing candidates

In 2014, Charles Murray, the polarizing conservative scholar, urged readers of The Wall Street Journal’s staunchly right-wing editorial section to “start using ‘liberal’ to designate the good guys on the left, reserving ‘progressive’ for those who are enthusiastic about an unrestrained regulatory state.”

As Sanders and acolytes like Representative Alexandria Ocasio-Cortez of New York have gained prominence over the last few election cycles, many on the left-wing end of the spectrum have begun proudly applying other labels to themselves, such as “democratic socialist.”

To little avail so far, Kazin, the Georgetown historian, has been urging them to call themselves “social democrats” instead — as many mainstream parties do in Europe.“It’s not a good way to win elections in this country, to call yourself a socialist,” he said.

Behavioral economics is at the center of the so-called replication crisis, a euphemism for the uncomfortable fact that the results of a significant percentage of social science experiments can’t be reproduced in subsequent trials

this key result was not replicated in similar experiments, undermining confidence in a whole area of study. It’s obvious that we do associate old age and slower walking, and we probably do slow down sometimes when thinking about older people. It’s just not clear that that’s a law of the mind.

And these attempts to “correct” human behavior are based on tenuous science. The replication crisis doesn’t have a simple solution

Journals have instituted reforms like having scientists preregister their hypotheses to avoid the possibility of results being manipulated during the research. But that doesn’t change how many uncertain results are already out there, with a knock-on effect that ripples through huge segments of quantitative social scienc

The Johns Hopkins science historian Ruth Leys, author of a forthcoming book on priming research, points out that cognitive science is especially prone to building future studies off disputed results. Despite the replication crisis, these fields are a “train on wheels, the track is laid and almost nothing stops them,” Dr. Leys said.

These cases result from lax standards around data collection, which will hopefully be corrected. But they also result from strong financial incentives: the possibility of salaries, book deals and speaking and consulting fees that range into the millions. Researchers can get those prizes only if they can show “significant” findings.

It is no coincidence that behavioral economics, from Dr. Kahneman to today, tends to be pro-business. Science should be not just reproducible, but also free of obvious ideology.

Technology and modern data science have only further entrenched behavioral economics. Its findings have greatly influenced algorithm design.

The collection of personal data about our movements, purchases and preferences inform interventions in our behavior from the grocery store to who is arrested by the police.

Setting people up for safety and success and providing good default options isn’t bad in itself, but there are more sinister uses as well. After all, not everyone who wants to exploit your cognitive biases has your best interests at heart.

Despite all its flaws, behavioral economics continues to drive public policy, market research and the design of digital interfaces.

One might think that a kind of moratorium on applying such dubious science would be in order — except that enacting one would be practically impossible. These ideas are so embedded in our institutions and everyday life that a full-scale audit of the behavioral sciences would require bringing much of our society to a standstill.

There is no peer review for algorithms that determine entry to a stadium or access to credit. To perform even the most banal, everyday actions, you have to put implicit trust in unverified scientific results.

We can’t afford to defer questions about human nature, and the social and political policies that come from them, to commercialized “research” that is scientifically questionable and driven by ideology. Behavioral economics claims that humans aren’t rational.

That’s a philosophical claim, not a scientific one, and it should be fought out in a rigorous marketplace of ideas. Instead of unearthing real, valuable knowledge of human nature, behavioral economics gives us “one weird trick” to lose weight or quit smoking.

Humans may not be perfectly rational, but we can do better than the predictably irrational consequences that behavioral economics has left us with today.

In short, a complex and evolving system — whether that’s a flock of gold finches or a nebula or the English language — will produce ever more diverse and intricately detailed states and configurations of itself.

Some of these more diverse and intricate configurations, the scientists write, are shed and forgotten over time. The configurations that persist are ones that find some utility or novel function in a process akin to natural selection, but a selection process driven by the passing-on of information rather than just the sowing of biological genes

Have they finally glimpsed, I wonder, the connectedness and symbiotic co-evolution of their own scientific ideas with those of the world’s writers

Have they learned to describe in their own quantifying language that cradle from which both our disciplines have emerged and the firmament on which they both stand — the hearing and telling of stories in order to exist?

Have they quantified the quality of all existent matter, living and not: that all things inherit a story in data to tell, and that our stories are told by the very forms we take to tell them? 

“Is there a universal basis for selection? Is there a more quantitative formalism underlying this conjectured conceptual equivalence—a formalism rooted in the transfer of information?,” they ask of the world’s disparate phenomena. “The answer to both questions is yes.”

Yes. They’ve glimpsed it, whether they know it or not. Sing to me, O Muse, of functional information and its complex diversity.

The principle of complexity evolving at its own pace when left to its own devices, independent of time but certainly in a dance with it, is nothing new. Not in science, nor in its closest humanities kin, science and nature writing. Give things time and nourishing environs, protect them from your own intrusions and — living organisms or not — they will produce abundant enlacement of forms.

This is how poetry was born from the same larynxes and phalanges that tendered nuclear equations: We featherless bipeds gave language our time and delighted attendance until its forms were so multivariate that they overflowed with inevitable utility.

In her Pulitzer-winning “Pilgrim at Tinker Creek,” nature writer Annie Dillard explains plainly that evolution is the vehicle of such intricacy in the natural world, as much as it is in our own thoughts and actions. 

“The stability of simple forms is the sturdy base from which more complex, stable forms might arise, forming in turn more complex forms,” she explains, drawing on the undercap frills of mushrooms and filament-fine filtering tubes inside human kidneys to illustrate her point. 

“Utility to the creature is evolution’s only aesthetic consideration. Form follows function in the created world, so far as I know, and the creature that functions, however bizarre, survives to perpetuate its form,” writes Dillard.

“Of the multiplicity of forms, I know nothing. Except that, apparently, anything goes. This holds for forms of behavior as well as design — the mantis munching her mate, the frog wintering in mud.” 

She notes that, of all forms of life we’ve ever known to exist, only about 10% are still alive. What extravagant multiplicity. 

“Intricacy is that which is given from the beginning, the birthright, and in the intricacy is the hardiness of complexity that ensures against the failures of all life,” Dillard writes. “The wonder is — given the errant nature of freedom and the burgeoning texture of time — the wonder is that all the forms are not monsters, that there is beauty at all, grace gratuitous.”

“This paper, and the reason why I'm so proud of it, is because it really represents a connection between science and the philosophy of science that perhaps offers a new lens into why we see everything that we see in the universe,” lead scientist Michael Wong told Motherboard in a recent interview. 

Wong is an astrobiologist and planetary scientist at the Carnegie Institute for Science. In his team’s paper, that bridge toward scientific philosophy is not only preceded by a long history of literary creativity but directly theorizes about the creative act itself.  

“The creation of art and music may seem to have very little to do with the maintenance of society, but their origins may stem from the need to transmit information and create bonds among communities, and to this day, they enrich life in innumerable ways,” Wong’s team writes.  

“Perhaps, like eddies swirling off of a primary flow field, selection pressures for ancillary functions can become so distant from the core functions of their host systems that they can effectively be treated as independently evolving systems,” the authors add, pointing toward the elaborate mating dance culture observed in birds of paradise.

“Perhaps it will be humanity’s ability to learn, invent, and adopt new collective modes of being that will lead to its long-term persistence as a planetary phenomenon. In light of these considerations, we suspect that the general principles of selection and function discussed here may also apply to the evolution of symbolic and social systems.”

The Mekhilta teaches that all Ten Commandments were pronounced in a single utterance. Similarly, the Maharsha says the Torah’s 613 mitzvoth are only perceived as a plurality because we’re time-bound humans, even though they together form a singular truth which is indivisible from He who expressed it. 

Or, as the Mishna would have it, “the creations were all made in generic form, and they gradually expanded.” 

Like swirling eddies off of a primary flow field.

“O Lord, how manifold are thy works!,” cried out David in his psalm. “In wisdom hast thou made them all: the earth is full of thy riches. So is this great and wide sea, wherein are things creeping innumerable, both small and great beasts.” 

In all things, then — from poetic inventions, to rare biodiverse ecosystems, to the charted history of our interstellar equations — it is best if we conserve our world’s intellectual and physical diversity, for both the study and testimony of its immeasurable multiplicity.

Because, whether wittingly or not, science is singing the tune of the humanities. And whether expressed in algebraic logic or ancient Greek hymn, its chorus is the same throughout the universe: Be fruitful and multiply. 

Both intricate configurations of art and matter arise and fade according to their shared characteristic, long-known by students of the humanities: each have been graced with enough time to attend to the necessary affairs of their most enduring pleasures. 

Something similar might be said about “The Maniac,” Benjamín Labatut’s new novel, whose designated Prometheus is the Hungarian-born polymath John von Neumann, a pioneer of A.I. as well as an originator of game theory.

both narratives are grounded in fact, using the lives and ideas of real people as fodder for allegory and attempting to write a new mythology of the modern world.

Oppenheimer wasn’t a principal author of that theory. Those scientists, among them Niels Bohr, Erwin Schrödinger and Werner Heisenberg, were characters in Labatut’s previous novel, “When We Cease to Understand the World.” That book provides harrowing illumination of a zone where scientific insight becomes indistinguishable from madness or, perhaps, divine inspiration. The basic truths of the new science seem to explode all common sense: A particle is also a wave; one thing can be in many places at once; “scientific method and its object could no longer be prised apart.”

More than most intellectual bastions, the institute is a house of theory. The Promethean mad scientists of the 19th century were creatures of the laboratory, tinkering away at their infernal machines and homemade monsters. Their 20th-century counterparts were more likely to be found at the chalkboard, scratching out our future in charts, equations and lines of code.

The consequences are real enough, of course. The bombs dropped on Hiroshima and Nagasaki killed at least 100,000 people. Their successor weapons, which Oppenheimer opposed, threatened to kill everybody els

on Neumann and Oppenheimer were close contemporaries, born a year apart to prosperous, assimilated Jewish families in Budapest and New York. Von Neumann, conversant in theoretical physics, mathematics and analytic philosophy, worked for Oppenheimer at Los Alamos during the Manhattan Project. He spent most of his career at the Institute for Advanced Study, where Oppenheimer served as director after the war.

the intellectual drama of “Oppenheimer” — as distinct from the dramas of his personal life and his political fate — is about how abstraction becomes reality. The atomic bomb may be, for the soldiers and politicians, a powerful strategic tool in war and diplomacy. For the scientists, it’s something else: a proof of concept, a concrete manifestation of quantum theory.

. Oppenheimer’s designation as Prometheus is precise. He snatched a spark of quantum insight from those divinities and handed it to Harry S. Truman and the U.S. Army Air Forces.

Labatut’s account of von Neumann is, if anything, more unsettling than “Oppenheimer.” We had decades to get used to the specter of nuclear annihilation, and since the end of the Cold War it has been overshadowed by other terrors. A.I., on the other hand, seems newly sprung from science fiction, and especially terrifying because we can’t quite grasp what it will become.

Von Neumann, who died in 1957, did not teach machines to play Go. But when asked “what it would take for a computer, or some other mechanical entity, to begin to think and behave like a human being,” he replied that “it would have to play, like a child.”

MANIAC. The name was an acronym for “Mathematical Analyzer, Numerical Integrator and Computer,” which doesn’t sound like much of a threat. But von Neumann saw no limit to its potential. “If you tell me precisely what it is a machine cannot do,” he declared, “then I can always make a machine which will do just that.” MANIAC didn’t just represent a powerful new kind of machine, but “a new type of life.”

If Oppenheimer took hold of the sacred fire of atomic power, von Neumann’s theft was bolder and perhaps more insidious: He stole a piece of the human essence. He’s not only a modern Prometheus; he’s a second Frankenstein, creator of an all but human, potentially more than human monster.

“Technological power as such is always an ambivalent achievement,” Labatut’s von Neumann writes toward the end of his life, “and science is neutral all through, providing only means of control applicable to any purpose, and indifferent to all. It is not the particularly perverse destructiveness of one specific invention that creates danger. The danger is intrinsic. For progress there is no cure.”

The way that people tend to argue today, particularly online, makes things worse.

You wouldn’t blame anyone involved for feeling as if they’re under fire, and no one is likely to change their mind when they’re being attacked.

odds are that neither camp is having any effect on the other; on the contrary, the attacks make opponents dig in deeper.

If you want a chance at changing minds, you need a new strategy: Stop using your values as a weapon, and start offering them as a gift.

hilosophers and social scientists have long pondered the question of why people hold different beliefs and values

One of the most compelling explanations comes from Moral Foundations Theory, which has been popularized by Jonathan Haidt, a social psychologist at NYU. This theory proposes that humans share a common set of “intuitive ethics,” on top of which we build different narratives and institutions—and therefore beliefs—that vary by culture, community, and even person.

Extensive survey-based research has revealed that almost everyone shares at least two common values: Harming others without cause is bad, and fairness is good. Other moral values are less widely shared

political conservatives tend to value loyalty to a group, respect for authority, and purity—typically in a bodily sense, in terms of sexuality—more than liberals do.

Sometimes conflict arises because one group holds a moral foundation that the other simply doesn’t feel strongly about

even when two groups agree on a moral foundation, they can radically disagree on how it should be expressed

When people fail to live up to your moral values (or your expression of them), it is easy to conclude that they are immoral people.

Further, if you are deeply attached to your values, this difference can feel like a threat to your identity, leading you to lash out, which won’t convince anyone who disagrees with you.

research shows that if you insult someone in a disagreement, the odds are that they will harden their position against yours, a phenomenon called the boomerang effect.

so it is with our values. If we want any chance at persuasion, we must offer them happily. A weapon is an ugly thing, designed to frighten and coerce

effective missionaries present their beliefs as a gift. And sharing a gift is a joyful act, even if not everyone wants it.

he solution to this problem requires a change in the way we see and present our own values

A gift is something we believe to be good for the recipient, who, we hope, may accept it voluntarily, and do so with gratitude. That requires that we present it with love, not insults and hatred.

1. Don’t “other” others.

Go out of your way to welcome those who disagree with you as valued voices, worthy of respect and attention. There is no “them,” only “us.”

2. Don’t take rejection personally.

just as you are not your car or your house, you are not your beliefs. Unless someone says, “I hate you because of your views,” a repudiation is personal only if you make it so

3. Listen more.

when it comes to changing someone’s mind, listening is more powerful than talking. They conducted experiments that compared polarizing arguments with a nonjudgmental exchange of views accompanied by deep listening. The former had no effect on viewpoints, whereas the latter reliably lowered exclusionary opinions.

when possible, listening and asking sensitive questions almost always has a more beneficial effect than talking.

howing others that you can be generous with them regardless of their values can help weaken their belief attachment, and thus make them more likely to consider your point of view

for your values to truly be a gift, you must weaken your own belief attachment first

we should all promise to ourselves, “I will cultivate openness, non-discrimination, and non-attachment to views in order to transform violence, fanaticism, and dogmatism in myself and in the world.”

if I truly have the good of the world at heart, then I must not fall prey to the conceit of perfect knowledge, and must be willing to entertain new and better ways to serve my ultimate goal: creating a happier world

generosity and openness have a bigger chance of making the world better in the long run.

we lack practical knowledge about how to give one another the attention we crave

Some days it seems like we have intentionally built a society that gives people little guidance on how to perform the most important activities of life.

If I can shine positive attention on others, I can help them to blossom. If I see potential in others, they may come to see potential in themselves. True understanding is one of the most generous gifts any of us can give to another.

I see the results, too, in the epidemic of invisibility I encounter as a journalist. I often find myself interviewing people who tell me they feel unseen and disrespected

I’ve been working on a book called “How to Know a Person: The Art of Seeing Others Deeply and Being Deeply Seen.” I wanted it to be a practical book — so that I would learn these skills myself, and also, I hope, teach people how to understand others, how to make them feel respected, valued and understood.

I wanted to learn these skills for utilitarian reasons

If I’m going to work with someone, I don’t just want to see his superficial technical abilities. I want to understand him more deeply — to know whether he is calm in a crisis, comfortable with uncertainty or generous to colleagues.

I wanted to learn these skills for moral reasons

Many of the most productive researchers were in the habit of having breakfast or lunch with an electrical engineer named Harry Nyquist. Nyquist really listened to their challenges, got inside their heads, brought out the best in them. Nyquist, too, was an illuminator.

Finally, I wanted to learn these skills for reasons of national survival

We evolved to live with small bands of people like ourselves. Now we live in wonderfully diverse societies, but our social skills are inadequate for the divisions that exist. We live in a brutalizing time.

In any collection of humans, there are diminishers and there are illuminators. Diminishers are so into themselves, they make others feel insignificant

They stereotype and label. If they learn one thing about you, they proceed to make a series of assumptions about who you must be.

Illuminators, on the other hand, have a persistent curiosity about other people.

hey have been trained or have trained themselves in the craft of understanding others. They know how to ask the right questions at the right times — so that they can see things, at least a bit, from another’s point of view. They shine the brightness of their care on people and make them feel bigger, respected, lit up.

A biographer of the novelist E.M. Forster wrote, “To speak with him was to be seduced by an inverse charisma, a sense of being listened to with such intensity that you had to be your most honest, sharpest, and best self.” Imagine how good it would be to offer people that kind of hospitality.

social clumsiness I encounter too frequently. I’ll be leaving a party or some gathering and I’ll realize: That whole time, nobody asked me a single question. I estimate that only 30 percent of the people in the world are good question askers. The rest are nice people, but they just don’t ask. I think it’s because they haven’t been taught to and so don’t display basic curiosity about others.

Many years ago, patent lawyers at Bell Labs were trying to figure out why some employees were much more productive than others.

Illuminators are a joy to be around

The gift of attention.

Each of us has a characteristic way of showing up in the world. A person who radiates warmth will bring out the glowing sides of the people he meets, while a person who conveys formality can meet the same people and find them stiff and detached. “Attention,” the psychiatrist Iain McGilchrist writes, “is a moral act: It creates, brings aspects of things into being.”

When Jimmy sees a person — any person — he is seeing a creature with infinite value and dignity, made in the image of God. He is seeing someone so important that Jesus was willing to die for that person.

Accompaniment.

Accompaniment is an other-centered way of being with people during the normal routines of life.

If we are going to accompany someone well, we need to abandon the efficiency mind-set. We need to take our time and simply delight in another person’s way of being

I know a couple who treasure friends who are what they call “lingerable.” These are the sorts of people who are just great company, who turn conversation into a form of play and encourage you to be yourself. It’s a great talent, to be lingerable.

Other times, a good accompanist does nothing more than practice the art of presence, just being there.

The art of conversation.

If you tell me something important and then I paraphrase it back to you, what psychologists call “looping,” we can correct any misimpressions that may exist between us.

Be a loud listener. When another person is talking, you want to be listening so actively you’re burning calories.

He’s continually responding to my comments with encouraging affirmations, with “amen,” “aha” and “yes!” I love talking to that guy.

I no longer ask people: What do you think about that? Instead, I ask: How did you come to believe that? That gets them talking about the people and experiences that shaped their values.

Storify whenever possible

People are much more revealing and personal when they are telling stories.

Do the looping, especially with adolescents

If you want to know how the people around you see the world, you have to ask them. Here are a few tips I’ve collected from experts on how to become a better conversationalist:

Turn your partner into a narrator

People don’t go into enough detail when they tell you a story. If you ask specific follow-up questions — Was your boss screaming or irritated when she said that to you? What was her tone of voice? — then they will revisit the moment in a more concrete way and tell a richer story

If somebody tells you he is having trouble with his teenager, don’t turn around and say: “I know exactly what you mean. I’m having incredible problems with my own Susan.” You may think you’re trying to build a shared connection, but what you are really doing is shifting attention back to yourself.

Don’t be a topper

Big questions.

The quality of your conversations will depend on the quality of your questions

As adults, we get more inhibited with our questions, if we even ask them at all. I’ve learned we’re generally too cautious. People are dying to tell you their stories. Very often, no one has ever asked about them.

So when I first meet people, I tend to ask them where they grew up. People are at their best when talking about their childhoods. Or I ask where they got their names. That gets them talking about their families and ethnic backgrounds.

After you’ve established trust with a person, it’s great to ask 30,000-foot questions, ones that lift people out of their daily vantage points and help them see themselves from above.

These are questions like: What crossroads are you at? Most people are in the middle of some life transition; this question encourages them to step back and describe theirs

I’ve learned it’s best to resist this temptation. My first job in any conversation across difference or inequality is to stand in other people’s standpoint and fully understand how the world looks to them. I’ve found it’s best to ask other people three separate times and in three different ways about what they have just said. “I want to understand as much as possible. What am I missing here?”

Can you be yourself where you are and still fit in? And: What would you do if you weren’t afraid? Or: If you died today, what would you regret not doing?

“What have you said yes to that you no longer really believe in?

“What is the no, or refusal, you keep postponing?”

“What is the gift you currently hold in exile?,” meaning, what talent are you not using

“Why you?” Why was it you who started that business? Why was it you who ran for school board? She wants to understand why a person felt the call of responsibility. She wants to understand motivation.

“How do your ancestors show up in your life?” But it led to a great conversation in which each of us talked about how we’d been formed by our family heritages and cultures. I’ve come to think of questioning as a moral practice. When you’re asking good questions, you’re adopting a posture of humility, and you’re honoring the other person.

Stand in their standpoint

I used to feel the temptation to get defensive, to say: “You don’t know everything I’m dealing with. You don’t know that I’m one of the good guys here.”

If the next five years is a chapter in your life, what is the chapter about?

every conversation takes place on two levels

The official conversation is represented by the words we are saying on whatever topic we are talking about. The actual conversations occur amid the ebb and flow of emotions that get transmitted as we talk. With every comment I am showing you respect or disrespect, making you feel a little safer or a little more threatened.

If we let fear and a sense of threat build our conversation, then very quickly our motivations will deteriorate

If, on the other hand, I show persistent curiosity about your viewpoint, I show respect. And as the authors of “Crucial Conversations” observe, in any conversation, respect is like air. When it’s present nobody notices it, and when it’s absent it’s all anybody can think about.

the novelist and philosopher Iris Murdoch argued that the essential moral skill is being considerate to others in the complex circumstances of everyday life. Morality is about how we interact with each other minute by minute.

I used to think the wise person was a lofty sage who doled out life-altering advice in the manner of Yoda or Dumbledore or Solomon. But now I think the wise person’s essential gift is tender receptivity.

The illuminators offer the privilege of witness. They take the anecdotes, rationalizations and episodes we tell and see us in a noble struggle. They see the way we’re navigating the dialectics of life — intimacy versus independence, control versus freedom — and understand that our current selves are just where we are right now on our long continuum of growth.

The really good confidants — the people we go to when we are troubled — are more like coaches than philosopher kings.

They take in your story, accept it, but prod you to clarify what it is you really want, or to name the baggage you left out of your clean tale.

They’re not here to fix you; they are here simply to help you edit your story so that it’s more honest and accurate. They’re here to call you by name, as beloved

They see who you are becoming before you do and provide you with a reputation you can then go live into.

there has been a comprehensive shift in my posture. I think I’m more approachable, vulnerable. I know more about human psychology than I used to. I have a long way to go, but I’m evidence that people can change, sometimes dramatically, even in middle and older age.

What Ministry and other Robinson books do is make us slow down the apocalyptic highlight reel, letting the story play in human time for years, decades, centuries.

he wants leftists to set aside their differences, and put a “time stamp on [their] political view” that recognizes how urgent things are. Looking back from 2050 leaves little room for abstract idealism. Progressives need to form “a united front,” he told me. “It’s an all-hands-on-deck situation; species are going extinct and biomes are dying. The catastrophes are here and now, so we need to make political coalitions.”

he does want leftists – and everyone else – to take the climate emergency more seriously. He thinks every big decision, every technological option, every political opportunity, warrants climate-oriented scientific scrutiny. Global justice demands nothing less.

He wants to legitimize geoengineering, even in forms as radical as blasting limestone dust into the atmosphere for a few years to temporarily dim the heat of the sun

Robinson believes that once progressives internalize the insight that the economy is a social construct just like anything else, they can determine – based on the contemporary balance of political forces, ecological needs, and available tools – the most efficient methods for bringing carbon and capital into closer alignment.

We live in a world where capitalist states and giant companies largely control science.

Yes, we need to consider technologies with an open mind. That includes a frank assessment of how the interests of the powerful will shape how technologies develop

Robinson’s imagined future suggests a short-term solution that fits his dreams of a democratic, scientific politics: planning, of both the economy and planet.

it’s borrowed from Robinson’s reading of ecological economics. That field’s premise is that the economy is embedded in nature – that its fundamental rules aren’t supply and demand, but the laws of physics, chemistry, biology.

The upshot of Robinson’s science fiction is understanding that grand ecologies and human economies are always interdependent.

Robinson seems to be urging all of us to treat every possible technological intervention – from expanding nuclear energy, to pumping meltwater out from under glaciers, to dumping iron filings in the ocean – from a strictly scientific perspective: reject dogma, evaluate the evidence, ignore the profit motive.

Robinson’s elegant solution, as rendered in Ministry, is carbon quantitative easing. The idea is that central banks invent a new currency; to earn the carbon coins, institutions must show that they’re sucking excess carbon down from the sky. In his novel, this happens thanks to a series of meetings between United Nations technocrats and central bankers. But the technocrats only win the arguments because there’s enough rage, protest and organizing in the streets to force the bankers’ hand.

Seen from Mars, then, the problem of 21st-century climate economics is to sync public and private systems of capital with the ecological system of carbon.

Success will snowball; we’ll democratically plan more and more of the eco-economy.

Robinson thus gets that climate politics are fundamentally the politics of investment – extremely big investments. As he put it to me, carbon quantitative easing isn’t the “silver bullet solution,” just one of several green investment mechanisms we need to experiment with.

Robinson shares the great anarchist dream. “Everybody on the planet has an equal amount of power, and comfort, and wealth,” he said. “It’s an obvious goal” but there’s no shortcut.

In his political economy, like his imagined settling of Mars, Robinson tries to think like a bench scientist – an experimentalist, wary of unifying theories, eager for many groups to try many things.

there’s something liberating about Robinson’s commitment to the scientific method: reasonable people can shed their prejudices, consider all the options and act strategically.

The years ahead will be brutal. In Ministry, tens of millions of people die in disasters – and that’s in a scenario that Robinson portrays as relatively optimistic

when things get that bad, people take up arms. In Ministry’s imagined future, the rise of weaponized drones allows shadowy environmentalists to attack and kill fossil capitalists. Many – including myself – have used the phrase “eco-terrorism” to describe that violence. Robinson pushed back when we talked. “What if you call that resistance to capitalism realism?” he asked. “What if you call that, well, ‘Freedom fighters’?”

Robinson insists that he doesn’t condone the violence depicted in his book; he simply can’t imagine a realistic account of 21st century climate politics in which it doesn’t occur.

Malm writes that it’s shocking how little political violence there has been around climate change so far, given how brutally the harms will be felt in communities of color, especially in the global south, who bear no responsibility for the cataclysm, and where political violence has been historically effective in anticolonial struggles.

In Ministry, there’s a lot of violence, but mostly off-stage. We see enough to appreciate Robinson’s consistent vision of most people as basically thoughtful: the armed struggle is vicious, but its leaders are reasonable, strategic.

the implications are straightforward: there will be escalating violence, escalating state repression and increasing political instability. We must plan for that too.

maybe that’s the tension that is Ministry’s greatest lesson for climate politics today. No document that could win consensus at a UN climate summit will be anywhere near enough to prevent catastrophic warming. We can only keep up with history, and clearly see what needs to be done, by tearing our minds out of the present and imagining more radical future vantage points

If millions of people around the world can do that, in an increasingly violent era of climate disasters, those people could generate enough good projects to add up to something like a rational plan – and buy us enough time to stabilize the climate, while wresting power from the 1%.

Robinson’s optimistic view is that human nature is fundamentally thoughtful, and that it will save us – that the social process of arguing and politicking, with minds as open as we can manage, is a project older than capitalism, and one that will eventually outlive it

It’s a perspective worth thinking about – so long as we’re also organizing.

Daniel Aldana Cohen is assistant professor of sociology at the University of California, Berkeley, where he directs the Socio-Spatial Climate Collaborative. He is the co-author of A Planet to Win: Why We Need a Green New Deal

The girls who came to us had many comorbidities: depression, anxiety, ADHD, eating disorders, obesity. Many were diagnosed with autism, or had autism-like symptoms. A report last year on a British pediatric transgender center found that about one-third of the patients referred there were on the autism spectrum.

This concerned me, but didn’t feel I was in the position to sound some kind of alarm back then. There was a team of about eight of us, and only one other person brought up the kinds of questions I had. Anyone who raised doubts ran the risk of being called a transphobe. 

I certainly saw this at the center. One of my jobs was to do intake for new patients and their families. When I started there were probably 10 such calls a month. When I left there were 50, and about 70 percent of the new patients were girls. Sometimes clusters of girls arrived from the same high school. 

There are no reliable studies showing this. Indeed, the experiences of many of the center’s patients prove how false these assertions are. 

The doctors privately recognized these false self-diagnoses as a manifestation of social contagion. They even acknowledged that suicide has an element of social contagion. But when I said the clusters of girls streaming into our service looked as if their gender issues might be a manifestation of social contagion, the doctors said gender identity reflected something innate.

To begin transitioning, the girls needed a letter of support from a therapist—usually one we recommended—who they had to see only once or twice for the green light. To make it more efficient for the therapists, we offered them a template for how to write a letter in support of transition. The next stop was a single visit to the endocrinologist for a testosterone prescription. 

When a female takes testosterone, the profound and permanent effects of the hormone can be seen in a matter of months. Voices drop, beards sprout, body fat is redistributed. Sexual interest explodes, aggression increases, and mood can be unpredictable. Our patients were told about some side effects, including sterility. But after working at the center, I came to believe that teenagers are simply not capable of fully grasping what it means to make the decision to become infertile while still a minor.

Many encounters with patients emphasized to me how little these young people understood the profound impacts changing gender would have on their bodies and minds. But the center downplayed the negative consequences, and emphasized the need for transition. As the center’s website said, “Left untreated, gender dysphoria has any number of consequences, from self-harm to suicide. But when you take away the gender dysphoria by allowing a child to be who he or she is, we’re noticing that goes away. The studies we have show these kids often wind up functioning psychosocially as well as or better than their peers.” 

Frequently, our patients declared they had disorders that no one believed they had. We had patients who said they had Tourette syndrome (but they didn’t); that they had tic disorders (but they didn’t); that they had multiple personalities (but they didn’t).

Here’s an example. On Friday, May 1, 2020, a colleague emailed me about a 15-year-old male patient: “Oh dear. I am concerned that [the patient] does not understand what Bicalutamide does.” I responded: “I don’t think that we start anything honestly right now.”

Bicalutamide is a medication used to treat metastatic prostate cancer, and one of its side effects is that it feminizes the bodies of men who take it, including the appearance of breasts. The center prescribed this cancer drug as a puberty blocker and feminizing agent for boys. As with most cancer drugs, bicalutamide has a long list of side effects, and this patient experienced one of them: liver toxicity. He was sent to another unit of the hospital for evaluation and immediately taken off the drug. Afterward, his mother sent an electronic message to the Transgender Center saying that we were lucky her family was not the type to sue.

How little patients understood what they were getting into was illustrated by a call we received at the center in 2020 from a 17-year-old biological female patient who was on testosterone. She said she was bleeding from the vagina. In less than an hour she had soaked through an extra heavy pad, her jeans, and a towel she had wrapped around her waist. The nurse at the center told her to go to the emergency room right away.

when there was a dispute between the parents, it seemed the center always took the side of the affirming parent.

Other girls were disturbed by the effects of testosterone on their clitoris, which enlarges and grows into what looks like a microphallus, or a tiny penis. I counseled one patient whose enlarged clitoris now extended below her vulva, and it chafed and rubbed painfully in her jeans. I advised her to get the kind of compression undergarments worn by biological men who dress to pass as female. At the end of the call I thought to myself, “Wow, we hurt this kid.”

There are rare conditions in which babies are born with atypical genitalia—cases that call for sophisticated care and compassion. But clinics like the one where I worked are creating a whole cohort of kids with atypical genitals—and most of these teens haven’t even had sex yet. They had no idea who they were going to be as adults. Yet all it took for them to permanently transform themselves was one or two short conversations with a therapist.

Being put on powerful doses of testosterone or estrogen—enough to try to trick your body into mimicking the opposite sex—-affects the rest of the body. I doubt that any parent who's ever consented to give their kid testosterone (a lifelong treatment) knows that they’re also possibly signing their kid up for blood pressure medication, cholesterol medication, and perhaps sleep apnea and diabetes. 

Besides teenage girls, another new group was referred to us: young people from the inpatient psychiatric unit, or the emergency department, of St. Louis Children’s Hospital. The mental health of these kids was deeply concerning—there were diagnoses like schizophrenia, PTSD, bipolar disorder, and more. Often they were already on a fistful of pharmaceuticals.

no matter how much suffering or pain a child had endured, or how little treatment and love they had received, our doctors viewed gender transition—even with all the expense and hardship it entailed—as the solution.

Another disturbing aspect of the center was its lack of regard for the rights of parents—and the extent to which doctors saw themselves as more informed decision-makers over the fate of these children.

We found out later this girl had had intercourse, and because testosterone thins the vaginal tissues, her vaginal canal had ripped open. She had to be sedated and given surgery to repair the damage. She wasn’t the only vaginal laceration case we heard about.

During the four years I worked at the clinic as a case manager—I was responsible for patient intake and oversight—around a thousand distressed young people came through our doors. The majority of them received hormone prescriptions that can have life-altering consequences—including sterility. 

I left the clinic in November of last year because I could no longer participate in what was happening there. By the time I departed, I was certain that the way the American medical system is treating these patients is the opposite of the promise we make to “do no harm.” Instead, we are permanently harming the vulnerable patients in our care.

Today I am speaking out. I am doing so knowing how toxic the public conversation is around this highly contentious issue—and the ways that my testimony might be misused. I am doing so knowing that I am putting myself at serious personal and professional risk.

Almost everyone in my life advised me to keep my head down. But I cannot in good conscience do so. Because what is happening to scores of children is far more important than my comfort. And what is happening to them is morally and medically appalling.

For almost four years, I worked at The Washington University School of Medicine Division of Infectious Diseases with teens and young adults who were HIV positive. Many of them were trans or otherwise gender nonconforming, and I could relate: Through childhood and adolescence, I did a lot of gender questioning myself. I’m now married to a transman, and together we are raising my two biological children from a previous marriage and three foster children we hope to adopt. 

The center’s working assumption was that the earlier you treat kids with gender dysphoria, the more anguish you can prevent later on. This premise was shared by the center’s doctors and therapists. Given their expertise, I assumed that abundant evidence backed this consensus. 

All that led me to a job in 2018 as a case manager at The Washington University Transgender Center at St. Louis Children's Hospital, which had been established a year earlier. 

The more I used my watch to monitor my stress, the higher my stress levels rose.

“It’s like you’re trying to win at this game instead of living your life. Instead of learning what your body feels like, you have a number.”

Add a social or competitive component, as in the fitness app Strava or the community features on Peloton, and the feelings of control and empowerment that fitness can foster can morph quickly into the opposite.

If it feels like an addiction, that’s because it can work similarly to smartphone and other digital addictions. Dependency is what these devices are designed to foster.

in fact, we very much can become compulsively fixated on these wearable devices — in a way that is akin to addiction.”

These devices don’t just record your behavior — they influence it and keep you coming back. You become dependent on external validation.

you can’t quantify your way to good health. The reality is much harder.

I know I got fitter. But I started to feel that my health wasn’t grounded in my own body anymore, or even in my mind.

Exercise wasn’t helping me rebound from pressure anymore; it was adding to it.

Of course these watches can be useful: for health data, reminding you to move more or maybe even that emergency call if you wind up falling in the woods. Many of us make better choices when we know we’re being watched.