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But according to Stuart Ritchie, an intelligence researcher at the University of Edinburgh, there's a massive amount of data showing that it's one of the best predictors of someone's longevity, health, and prosperity

In a new book, Intelligence: All that Matters, Ritchie persuasively argues that IQ doesn't necessarily set the limit for what we can do, but it does give us a starting point

Most people you meet are probably average, and a few are extraordinarily smart. Just 2.2 percent have an IQ of 130 or greate

Hitler Is a Rock Star in South Asia

In Asia, though, Mein Kampf is treated like an old classic. It's long been a popular read for businessmen in India, sold alongside titles like Rich Dad Poor Dad, Who Moved My Cheese?, and the various motivational books by Donald Trump.

"we [in Nepal] need a leader like Hitler."

I don’t fault Silver for his caution. It’s honest. What it really says is he doesn’t know with much confidence what’s going to happen

That’s because there’s a lot of human caprice and whim in electoral behavior that can’t always be explained or predicted with scientific precision. Politics ain’t moneyball. Good-quality polls give an accurate sense of where a political race is at a point in time, but they don’t predict the future.

Predictive models, generally based on historical patterns, work until they don’t.

The test of replicability, as it’s known, is the foundation of modern research. Replicability is how the community enforces itself. It’s a safeguard for the creep of subjectivity. Most of the time, scientists know what results they want, and that can influence the results they get. The premise of replicability is that the scientific community can correct for these flaws.

But now all sorts of well-established, multiply confirmed findings have started to look increasingly uncertain. It’s as if our facts were losing their truth: claims that have been enshrined in textbooks are suddenly unprovable.

This phenomenon doesn’t yet have an official name, but it’s occurring across a wide range of fields, from psychology to ecology.

Readers of the Guardian Science pages may not have noticed the group called Historians for Britain, or a recent piece in History Today by David Abulafia asserting their belief “that Britain’s unique history sets it apart from the rest of Europe”.

It requires critical scrutiny from everyone with an interest in Britain’s relationship with the rest of the world, and in evidence-based political discussion.

Abilafia’s article is a classic example of an old-fashioned “Whiggish” narrative. It claims a uniquely moderate and progressive advance toward the development of British institutions, traced continuously from Magna Carta and isolated from the rages and radicalism of the Continent.

The vast majority of philosophy departments in the United States offer courses only on philosophy derived from Europe and the English-speaking world. For example, of the 118 doctoral programs in philosophy in the United States and Canada, only 10 percent have a specialist in Chinese philosophy as part of their regular faculty. Most philosophy departments also offer no courses on Africana, Indian, Islamic, Jewish, Latin American, Native American or other non-European traditions. Indeed, of the top 50 philosophy doctoral programs in the English-speaking world, only 15 percent have any regular faculty members who teach any non-Western philosophy.

Given the importance of non-European traditions in both the history of world philosophy and in the contemporary world, and given the increasing numbers of students in our colleges and universities from non-European backgrounds, this is astonishing. No other humanities discipline demonstrates this systematic neglect of most of the civilizations in its domain. The present situation is hard to justify morally, politically, epistemically or as good educational and research training practice.

While a few philosophy departments have made their curriculums more diverse, and while the American Philosophical Association has slowly broadened the representation of the world’s philosophical traditions on its programs, progress has been minimal.

Since 2006, Michael Puett has taught an undergraduate survey course at Harvard University on Chinese philosophy, examining how classic Chinese texts are relevant today. The course is now one of Harvard’s most popular, third only to “Introduction to Computer Science” and “Principles of Economics.”

So-called Confucianism, for example, is read as simply being about forcing people to accept their social roles, while so-called Taoism is about harmonizing with the larger natural world. So Confucianism is often presented as bad and Taoism as good. But in neither case are we really learning from them.

we shouldn’t domesticate them to our own way of thinking. When we read them as self-help, we are assuming our own definition of the self and then simply picking up pieces of these ideas that fit into such a vision

How did American culture arrive at these moments? A new research paper by Nick Haslam, a professor of psychology at the University of Melbourne, Australia, offers as useful a framework for understanding what’s going on as any I’ve seen. In “Concept Creep: Psychology's Expanding Concepts of Harm and Pathology,”

concepts like abuse, bullying, trauma, mental disorder, addiction, and prejudice, “now encompass a much broader range of phenomena than before,”expanded meanings that reflect “an ever-increasing sensitivity to harm.”

“they also have potentially damaging ramifications for society and psychology that cannot be ignored.”

The oft-repeated claim that we must all learn Mandarin Chinese, the better to trade with our future masters, is one that readers of David Moser’s “A Billion Voices” will rapidly end up re-evaluating.

In fact, many Chinese don’t speak it: Even Chinese authorities quietly admit that only about 70% of the population speaks Mandarin, and merely one in 10 of those speak it fluently.

Mr. Moser presents a history of what is more properly called Putonghua, or “common speech,” along with a clear, concise and often amusing introduction to the limits of its spoken and written forms.

Most people readily believe that they themselves are essentially fully independent thinkers, and that closed-mindedness, intellectual inflexibility and an irrational commitment to pre-conceived thinking dwells only in the feeble minds of others. Think about it: When was the last time in the course of discussion that someone admitted to you something like, “You’re right, I have just blindly swallowed all of the positions and cultural mores of my milieu” or, “Yes, I agree that no amount of oppositional information will ever dissuade me from the beliefs I hold?” No one is immune from this state of affairs, and it requires courage and perpetual vigilance to even venture outside of the intellectual echo chamber that most of us inhabit.

There are those who believe that the scientific community is uniquely positioned to avoid these pitfalls. They suggest that the system of peer review is inherently self-critical, and as such is structurally quarantined from bias. Some scientists think otherwise and note that science, in as much as it is conducted by human beings, is subject to the same partiality as every other endeavor.

like the communist party under Lenin, science is [in its own eyes] infallible because its judgments are collective. Critics are unneeded, and since they are unneeded, they are not welcome.

Greeks had the “first true alphabet”: a “universal” writing system that used a few letters to encode the infinite variety of all possible utterances. Similarly, all matter is written in a "language… of atoms."

Mysterious “meanings” still surround 100-year-old quantum mechanics equations

Their meaning/function/grammar is relational and sequential and word-like. The information encoded in matching sequential text-like compositions matters (DNA—>RNA, letters—>“social cartesian” lexicon).

a larger wave of anti-rationalism that has been accelerating for years — manifested in the growing ascendance of emotion over reason in public debates, the blurring of lines among fact and opinion and lies, and denialism in the face of scientific findings about climate change and vaccination.

“Americans have reached a point where ignorance, especially of anything related to public policy, is an actual virtue,”

“To reject the advice of experts is to assert autonomy, a way for Americans to insulate their increasingly fragile egos from ever being told they’re wrong about anything. It is a new Declaration of Independence: No longer do we hold these truths to be self-evident, we hold all truths to be self-evident, even the ones that aren’t true. All things are knowable and every opinion on any subject is as good as any other.”

Judith, "barely clothed and fresh from the seduction and slaying of Holofernes, glows in her voluptuousness. Her hair is a dark sky between the golden branches of Assyrian trees, fertility symbols that represent her eroticism. This young, ecstatic, extravagantly made-up woman confronts the viewer through half-closed eyes in what appears to be a reverie of orgasmic rapture," writes Eric Kandel in his new book, The Age of Insight. Wait a minute. Writes who? Eric Kandel, the Nobel-winning neuroscientist who's spent most of his career fixated on the generously sized neurons of sea snails

Kandel goes on to speculate, in a bravura paragraph a few hundred pages later, on the exact neurochemical cognitive circuitry of the painting's viewer:

"At a base level, the aesthetics of the image's luminous gold surface, the soft rendering of the body, and the overall harmonious combination of colors could activate the pleasure circuits, triggering the release of dopamine. If Judith's smooth skin and exposed breast trigger the release of endorphins, oxytocin, and vasopressin, one might feel sexual excitement. The latent violence of Holofernes's decapitated head, as well as Judith's own sadistic gaze and upturned lip, could cause the release of norepinephrine, resulting in increased heart rate and blood pressure and triggering the fight-or-flight response. In contrast, the soft brushwork and repetitive, almost meditative, patterning may stimulate the release of serotonin. As the beholder takes in the image and its multifaceted emotional content, the release of acetylcholine to the hippocampus contributes to the storing of the image in the viewer's memory. What ultimately makes an image like Klimt's 'Judith' so irresistible and dynamic is its complexity, the way it activates a number of distinct and often conflicting emotional signals in the brain and combines them to produce a staggeringly complex and fascinating swirl of emotions."

How, exactly, does college prepare students for the workplace? For most jobs, it provides basic intellectual skills: the ability to understand relatively complex instructions, to write and speak clearly and cogently, to evaluate options critically. Beyond these intellectual skills, earning a college degree shows that you have the “moral qualities” needed for most jobs: you have (to put it a bit cynically), for a period of four years and with relatively little supervision, deferred to authority, met deadlines and carried out difficult tasks even when you found them pointless and boring.

This sort of intellectual and moral training, however, does not require studying with experts doing cutting-edge work on, say, Homeric poetry, elementary particle theory or the philosophy of Kant. It does not, that is, require the immersion in the world of intellectual culture that a college faculty is designed to provide. It is, rather, the sort of training that ought to result from good elementary and high school education.

students graduating from high school should, to cite one plausible model, be able to read with understanding classic literature (from, say, Austen and Browning to Whitman and Hemingway) and write well-organized and grammatically sound essays; they should know the basic outlines of American and European history, have a good beginner’s grasp of at least two natural sciences as well as pre-calculus mathematics, along with a grounding in a foreign language.

The premise is that politics and economics are separate realms, and we are “creating a culture” of division by dragging politics into such things as economic transactions. One could hardly better encapsulate the reality we live under, where economics have completely replaced politics. That’s pretty much the definition of classical liberalism: true politics, where human values are disputed, are expected to be sublimated by economic transactions.

The winner is the corporation, which can now reap the profits of a society where no human value is allowed to be more important than a business deal. (If you question that orthodoxy, you’re likely to be labeled a “radical” or a “partisan,” or better yet, just “too political.”) This ideology owes its entire existence to the need for capitalists to keep human values out of the way of the market. Above all, it must keep politics a dirty word, because people who know what politics are and how to use them can cause trouble for capitalists very quickly.

our commercial and our political lives are already completely intermeshed, because under the current regime we basically only have commercial lives. The only political power to be had in the United States is money, and even if you don’t have enough to make a corporation hurt, how you consume is one of the few expressions of political will open to the average citizen. They may not have enough money to shake the economy, and may not even when pooled with a large group of like-minded people. But a visceral awareness that money is politics is an excellent first step toward the average person realizing his or her political agency and taking responsibility for it.

Obama seems self-sufficient while Romney seems other-directed.

I’m borrowing the phrase “other-directed” from David Riesman’s 1950 classic, “The Lonely Crowd.”

Riesman argued that different eras nurture different personality types. The agricultural economy nurtured tradition-directed individuals. People lived according to the ancient cycles, customs and beliefs. Children grew up and performed the same roles as their parents.

a new app for the treatment of phobias. You stare at pictures of dental drills, snakes or airplane interiors, depending on your affliction, and these totems of menace  — interspersed with reassuring images of teddy bears  — gradually cease to provoke you.

Another person wrote: “I am terrified of string. You know, when you have a loose string hanging off your clothes. Most people just shrug it off.” (Who knew?) “But I go insane until I get it off the item.”Balloons, pigeons, boats, bald men, cotton batten, garden peas. These have all acted as the culprits, according to reports I’ve received, in making otherwise reasonable human beings assume the visage of Edvard Munch’s screamer. People fear chins, condiments, towels, cut fruit.The object appears to be irrelevant, in many cases, beyond its subconscious assignation as the Very Thing to Fear.

One attempts to find logical causes for phobia at one’s peril.

The number of young men and women majoring in English has dropped dramatically; the same is true of philosophy, foreign languages, art history, and kindred fields, including history. As someone who has taught in four university English departments over the last 40 years, I am dismayed by this shift, as are my colleagues here and there across the land. And because it is probably irreversible, it is important to attempt to sort out the reasons—the many reasons—for what has happened.

English: from 7.6 percent of the majors to 3.9 percent

In one generation, then, the numbers of those majoring in the humanities dropped from a total of 30 percent to a total of less than 16 percent; during that same generation, business majors climbed from 14 percent to 22 percent.

I think most people’s ideas of science fiction are formed by Hollywood movies, so they think most science fiction is a special effects-driven story revolving around a battle between good and evil

I don’t think of that as a science fiction story. You can tell a good-versus-evil story in any time period and in any setting. Setting it in the future and adding robots to it doesn’t make it a science fiction story.

I think science fiction is fundamentally a post-industrial revolution form of storytelling. Some literary critics have noted that the good-versus-evil story follows a pattern where the world starts out as a good place, evil intrudes, the heroes fight and eventually defeat evil, and the world goes back to being a good place. Those critics have said that this is fundamentally a conservative storyline because it’s about maintaining the status quo. This is a common story pattern in crime fiction, too—there’s some disruption to the order, but eventually order is restored. Science fiction offers a different kind of story, a story where the world starts out as recognizable and familiar but is disrupted or changed by some new discovery or technology. At the end of the story, the world is changed permanently. The original condition is never restored. And so in this sense, this story pattern is progressive because its underlying message is not that you should maintain the status quo, but that change is inevitable. The consequences of this new discovery or technology—whether they’re positive or negative—are here to stay and we’ll have to deal with them.

Mark Thoma’s classic crack — “I’ve learned that new economic thinking means reading old books” — has a serious point to it. We’ve had a couple of centuries of economic thought at this point, and quite a few smart people doing the thinking. It’s possible to come up with truly new concepts and approaches, but it takes a lot more than good intentions and casual observation to get there.

There is definitely a faction within economics that considers it taboo to introduce anything into its analysis that isn’t grounded in rational behavior and market equilibrium

what I do, and what everyone I’ve just named plus many others does, is a more modest, more eclectic form of analysis. You use maximization and equilibrium where it seems reasonably consistent with reality, because of its clarifying power, but you introduce ad hoc deviations where experience seems to demand them — downward rigidity of wages, balance-sheet constraints, bubbles (which are hard to predict, but you can say a lot about their consequences).