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"Si se trata de conciertos más modernos, como por ejemplo música clásica del siglo XX, los movimientos más lentos y los silencios son interrumpidos con mayor frecuencia".

cuando alguien empieza a toser y contagia a los otros.

"Creo que muchas personas cuando van a conciertos clásicos se dan cuenta que el nivel de ruido es mucho menor que la música a la que están acostumbradas a oir a través de sus auriculares o conciertos de música pop", agregó la pianista.

ese silencio en los conciertos acústicos es reconfortante, para otros puede originar inconformidad que se manifiesta en la acción de toser.

Andreas Wagener se mostró parcialmente de acuerdo con la teoría de Tomes, pues "cuando alguien va a un concierto (de música clásica) sabe que debe permanecer en silencio".

"Es una cuestión de etiqueta, saben que no deben hablar o caminar, hacer ruido o toser, pero la gente sigue tosiendo en exceso".

con la tos no se puede saber si es deliberado o involuntario.

"Creo que a veces la gente no esta consciente de como suena para el concertista. Es un factor muy distractor".

Removing a mask requires special attention to avoid hand contamination, and it could also breed a false sense of security.

in some parts of Asia everyone now wears a mask by default - it is seen as safer and more considerate.

In mainland China, Hong Kong, Japan, Thailand and Taiwan, the broad assumption is that anyone could be a carrier of the virus, even healthy people. So in the spirit of solidarity, you need to protect others from yourself.

In East Asia, many people are used to wearing masks when they are sick or when it's hayfever season, because it's considered impolite to be sneezing or coughing openly.

The 2003 Sars virus outbreak, which affected several countries in the region, also drove home the importance of wearing masks, particularly in Hong Kong, where many died as a result of the virus.So one key difference between these societies and Western ones, is that they have experienced contagion before - and the memories are still fresh and painful.

Some argue that ubiquitous mask wearing, as a very visual reminder of the dangers of the virus, could actually act as a "behavioural nudge" to you and others for overall better personal hygiene.

But there are downsides of course. Some places such as Japan, Indonesia and Thailand are facing shortages at the moment, and South Korea has had to ration out masks.

There is the fear that people may end up re-using masks - which is unhygienic - use masks sold on the black market, or wear homemade masks, which could be of inferior quality and essentially useless.

People who do not wear masks in these places have also been stigmatised, to the point that they are shunned and blocked from shops and buildings.

In countries where mask wearing is not the norm, such as the West, those who do wear masks have been shunned or even attacked. It hasn't helped that many of these mask wearers are Asians.

Since at least the Middle Ages, philosophers and philologists have dreamed of curing natural languages of their flaws by constructing entirely new idioms according to orderly, logical principles.

What if, they wondered, you could create a universal written language that could be understood by anyone, a set of “real characters,” just as the creation of Arabic numerals had done for counting? “This writing will be a kind of general algebra and calculus of reason, so that, instead of disputing, we can say that ‘we calculate,’ ” Leibniz wrote, in 1679.

nventing new forms of speech is an almost cosmic urge that stems from what the linguist Marina Yaguello, the author of “Lunatic Lovers of Language,” calls “an ambivalent love-hate relationship.” Language creation is pursued by people who are so in love with what language can do that they hate what it doesn’t. “I don’t believe any other fantasy has ever been pursued with so much ardor by the human spirit, apart perhaps from the philosopher’s stone or the proof of the existence of God; or that any other utopia has caused so much ink to flow, apart perhaps from socialism,”

Quijada began wondering, “What if there were one single language that combined the coolest features from all the world’s languages?”

Solresol, the creation of a French musician named Jean-François Sudre, was among the first of these universal languages to gain popular attention. It had only seven syllables: Do, Re, Mi, Fa, So, La, and Si. Words could be sung, or performed on a violin. Or, since the language could also be translated into the seven colors of the rainbow, sentences could be woven into a textile as a stream of colors.

“I had this realization that every individual language does at least one thing better than every other language,” he said. For example, the Australian Aboriginal language Guugu Yimithirr doesn’t use egocentric coördinates like “left,” “right,” “in front of,” or “behind.” Instead, speakers use only the cardinal directions. They don’t have left and right legs but north and south legs, which become east and west legs upon turning ninety degrees

Among the Wakashan Indians of the Pacific Northwest, a grammatically correct sentence can’t be formed without providing what linguists refer to as “evidentiality,” inflecting the verb to indicate whether you are speaking from direct experience, inference, conjecture, or hearsay.

In his “Essay Towards a Real Character, and a Philosophical Language,” from 1668, Wilkins laid out a sprawling taxonomic tree that was intended to represent a rational classification of every concept, thing, and action in the universe. Each branch along the tree corresponded to a letter or a syllable, so that assembling a word was simply a matter of tracing a set of forking limbs

he started scribbling notes on an entirely new grammar that would eventually incorporate not only Wakashan evidentiality and Guugu Yimithirr coördinates but also Niger-Kordofanian aspectual systems, the nominal cases of Basque, the fourth-person referent found in several nearly extinct Native American languages, and a dozen other wild ways of forming sentences.

he discovered “Metaphors We Live By,” a seminal book, published in 1980, by the cognitive linguists George Lakoff and Mark Johnson, which argues that the way we think is structured by conceptual systems that are largely metaphorical in nature. Life is a journey. Time is money. Argument is war. For better or worse, these figures of speech are profoundly embedded in how we think.

I asked him if he could come up with an entirely new concept on the spot, one for which there was no word in any existing language. He thought about it for a moment. “Well, no language, as far as I know, has a single word for that chin-stroking moment you get, often accompanied by a frown on your face, when someone expresses an idea that you’ve never thought of and you have a moment of suddenly seeing possibilities you never saw before.” He paused, as if leafing through a mental dictionary. “In Ithkuil, it’s ašţal.”

Neither Sapir nor Whorf formulated a definitive version of the hypothesis that bears their names, but in general the theory argues that the language we speak actually shapes our experience of reality. Speakers of different languages think differently. Stronger versions of the hypothesis go even further than this, to suggest that language constrains the set of possible thoughts that we can have. In 1955, a sociologist and science-fiction writer named James Cooke Brown decided he would test the Sapir-Whorf hypothesis by creating a “culturally neutral” “model language” that might recondition its speakers’ brains.

most conlangers come to their craft by way of fantasy and science fiction. J. R. R. Tolkien, who called conlanging his “secret vice,” maintained that he created the “Lord of the Rings” trilogy for the primary purpose of giving his invented languages, Quenya, Sindarin, and Khuzdul, a universe in which they could be spoken. And arguably the most commercially successful invented language of all time is Klingon, which has its own translation of “Hamlet” and a dictionary that has sold more than three hundred thousand copies.

He imagined that Ithkuil might be able to do what Lakoff and Johnson said natural languages could not: force its speakers to precisely identify what they mean to say. No hemming, no hawing, no hiding true meaning behind jargon and metaphor. By requiring speakers to carefully consider the meaning of their words, he hoped that his analytical language would force many of the subterranean quirks of human cognition to the surface, and free people from the bugs that infect their thinking.

Brown based the grammar for his ten-thousand-word language, called Loglan, on the rules of formal predicate logic used by analytical philosophers. He hoped that, by training research subjects to speak Loglan, he might turn them into more logical thinkers. If we could change how we think by changing how we speak, then the radical possibility existed of creating a new human condition.

today the stronger versions of the Sapir-Whorf hypothesis have “sunk into . . . disrepute among respectable linguists,” as Guy Deutscher writes, in “Through the Looking Glass: Why the World Looks Different in Other Languages.” But, as Deutscher points out, there is evidence to support the less radical assertion that the particular language we speak influences how we perceive the world. For example, speakers of gendered languages, like Spanish, in which all nouns are either masculine or feminine, actually seem to think about objects differently depending on whether the language treats them as masculine or feminine

The final version of Ithkuil, which Quijada published in 2011, has twenty-two grammatical categories for verbs, compared with the six—tense, aspect, person, number, mood, and voice—that exist in English. Eighteen hundred distinct suffixes further refine a speaker’s intent. Through a process of laborious conjugation that would befuddle even the most competent Latin grammarian, Ithkuil requires a speaker to home in on the exact idea he means to express, and attempts to remove any possibility for vagueness.

Every language has its own phonemic inventory, or library of sounds, from which a speaker can string together words. Consonant-poor Hawaiian has just thirteen phonemes. English has around forty-two, depending on dialect. In order to pack as much meaning as possible into each word, Ithkuil has fifty-eight phonemes. The original version of the language included a repertoire of grunts, wheezes, and hacks that are borrowed from some of the world’s most obscure tongues. One particular hard-to-make clicklike sound, a voiceless uvular ejective affricate, has been found in only a few other languages, including the Caucasian language Ubykh, whose last native speaker died in 1992.

Human interactions are governed by a set of implicit codes that can sometimes seem frustratingly opaque, and whose misreading can quickly put you on the outside looking in. Irony, metaphor, ambiguity: these are the ingenious instruments that allow us to mean more than we say. But in Ithkuil ambiguity is quashed in the interest of making all that is implicit explicit. An ironic statement is tagged with the verbal affix ’kçç. Hyperbolic statements are inflected by the letter ’m.

“I wanted to use Ithkuil to show how you would discuss philosophy and emotional states transparently,” Quijada said. To attempt to translate a thought into Ithkuil requires investigating a spectrum of subtle variations in meaning that are not recorded in any natural language. You cannot express a thought without first considering all the neighboring thoughts that it is not. Though words in Ithkuil may sound like a hacking cough, they have an inherent and unavoidable depth. “It’s the ideal language for political and philosophical debate—any forum where people hide their intent or obfuscate behind language,” Quijada co

In Ithkuil, the difference between glimpsing, glancing, and gawking is the mere flick of a vowel. Each of these distinctions is expressed simply as a conjugation of the root word for vision. Hunched over the dining-room table, Quijada showed me how he would translate “gawk” into Ithkuil. First, though, since words in Ithkuil are assembled from individual atoms of meaning, he had to engage in some introspection about what exactly he meant to say.For fifteen minutes, he flipped backward and forward through his thick spiral-bound manuscript, scratching his head, pondering each of the word’s aspects, as he packed the verb with all of gawking’s many connotations. As he assembled the evolving word from its constituent meanings, he scribbled its pieces on a notepad. He added the “second degree of the affix for expectation of outcome” to suggest an element of surprise that is more than mere unpreparedness but less than outright shock, and the “third degree of the affix for contextual appropriateness” to suggest an element of impropriety that is less than scandalous but more than simply eyebrow-raising. As he rapped his pen against the notepad, he paged through his manuscript in search of the third pattern of the first stem of the root for “shock” to suggest a “non-volitional physiological response,” and then, after several moments of contemplation, he decided that gawking required the use of the “resultative format” to suggest “an event which occurs in conjunction with the conflated sense but is also caused by it.” He eventually emerged with a tiny word that hardly rolled off the tongue: apq’uxasiu. He spoke the first clacking syllable aloud a couple of times before deciding that he had the pronunciation right, and then wrote it down in the script he had invented for printed Ithkuil:

“You can make up words by the millions to describe concepts that have never existed in any language before,” he said.

Many conlanging projects begin with a simple premise that violates the inherited conventions of linguistics in some new way. Aeo uses only vowels. Kēlen has no verbs. Toki Pona, a language inspired by Taoist ideals, was designed to test how simple a language could be. It has just a hundred and twenty-three words and fourteen basic sound units. Brithenig is an answer to the question of what English might have sounded like as a Romance language, if vulgar Latin had taken root on the British Isles. Láadan, a feminist language developed in the early nineteen-eighties, includes words like radíidin, defined as a “non-holiday, a time allegedly a holiday but actually so much a burden because of work and preparations that it is a dreaded occasion; especially when there are too many guests and none of them help.”

“We think that when a person learns Ithkuil his brain works faster,” Vishneva told him, in Russian. She spoke through a translator, as neither she nor Quijada was yet fluent in their shared language. “With Ithkuil, you always have to be reflecting on yourself. Using Ithkuil, we can see things that exist but don’t have names, in the same way that Mendeleyev’s periodic table showed gaps where we knew elements should be that had yet to be discovered.”

Lakoff, who is seventy-one, bearded, and, like Quijada, broadly built, seemed to have read a fair portion of the Ithkuil manuscript and familiarized himself with the language’s nuances.“There are a whole lot of questions I have about this,” he told Quijada, and then explained how he felt Quijada had misread his work on metaphor. “Metaphors don’t just show up in language,” he said. “The metaphor isn’t in the word, it’s in the idea,” and it can’t be wished away with grammar.“For me, as a linguist looking at this, I have to say, ‘O.K., this isn’t going to be used.’ It has an assumption of efficiency that really isn’t efficient, given how the brain works. It misses the metaphor stuff. But the parts that are successful are really nontrivial. This may be an impossible language,” he said. “But if you think of it as a conceptual-art project I think it’s fascinating.”

“Sometimes, I feel like we’re practicing in the 1950s,” said Dr. Eric Ball, a pediatrician in southern Orange County, where some schools report that 50 to 60 percent of their kindergartners are not fully vaccinated and that 20 to 40 percent of parents have sought a personal beliefs exemption to vaccination requirements. “It’s very frustrating. It’s hard to see a kid suffer for something that’s entirely preventable.”

Dr. Ball said he spent many days trying to persuade parents to vaccinate their children. He tries to alleviate their concerns. He shows parents his own children’s vaccine records. But it has not worked, and lately, as worries and anger over this outbreak have spread, some families who support vaccines have said they do not want to be in the same waiting room as unvaccinated families. The clinic where Dr. Ball works has treated unvaccinated children for years, but its staff is meeting next week to discuss a ban.“Our patients are really scared,” Dr. Ball said. “Our nightmare would be for someone to show up at our door with the measles.”

Norm Warren, the manager of the supermarket in Kearny, Gordon’s IGA, has changed his thinking toward those who do not vaccinate their children.“Before, I thought, ‘If you think your child will become autistic, fine.’ But now they’re pushing their beliefs on everybody, and I feel differently,“ he said. “How many lives have been saved by vaccination?“

Members of the anti-vaccine movement said the public backlash had terrified many parents. “People are now afraid they’re going to be jailed,” said Barbara Loe Fisher, the president of the National Vaccine Information Center, a clearinghouse for resisters. “I can’t believe what I’m seeing. It’s gotten so out of hand, and it’s gotten so vicious.”

In San Geronimo, Calif., a mostly rural community of rolling hills and oak trees about 30 miles north of San Francisco, 40 percent of the students walking into Lagunitas Elementary School have not been inoculated against measles, according to the school’s figures. Twenty-five percent have not been vaccinated for polio. In all, the state says that 58 percent of Lagunitas kindergartners do not have up-to-date vaccine records.

“A lot of people here have personal beliefs that are faith based,” said John Carroll, the school superintendent, who sent a letter home to parents last week encouraging them to vaccinate their children. The faith, Mr. Carroll said, is not so much religious as it is a belief that “they raise their children in a natural, organic environment” and are suspicious of pharmaceutical companies and big business.

Some parents forgo shots altogether. Others split vaccine doses or stretch out their timeline, worried about somehow overwhelming their children’s immune system. Kelly McMenimen, a Lagunitas parent, said she “meditated on it a lot” before deciding not to vaccinate her son Tobias, 8, against even “deadly or deforming diseases.” She said she did not want “so many toxins” entering the slender body of a bright-eyed boy who loves math and geography.

Tobias has endured chickenpox and whooping cough, though Ms. McMenimen said the latter seemed more like a common cold. She considered a tetanus shot after he cut himself on a wire fence but decided against it: “He has such a strong immune system.”

“It’s good to explore alternatives rather than go with the panic of everyone around you,” she said. “Vaccines don’t feel right for me and my family.”

“I do have another question,” I said. “Stool softeners — certainly, you prescribe those? That’s pretty standard with anesthesia throughout the modern world, I believe.”

“You won’t need those,” he answered in his calm voice. “Your body will function just fine. Just give it a day or two. Drink a cup of coffee, slowly

“Pain is a part of life. We cannot eliminate it nor do we want to. The pain will guide you. You will know when to rest more; you will know when you are healing.

If I give you Vicodin, you will no longer feel the pain, yes, but you will no longer know what your body is telling you. You might overexert yourself because you are no longer feeling the pain signals. All you need is rest.

And please be careful with ibuprofen. It’s not good for your kidneys. Only take it if you must. Your body will heal itself with rest.

I didn’t mention that I use ibuprofen like candy. Why else do they come in such jumbo sizes at American warehouse stores?

it’s unclear whether infectious virus can persist in blood or stool

the infection can spread through the mucous membranes, from the nose down to the rectum.

while the virus appears to zero in on the lungs, it may also be able to infect cells in the gastrointestinal system, experts say. This may be why some patients have symptoms like diarrhea or indigestion

“The virus will actually land on organs like the heart, the kidney, the liver, and may cause some direct damage to those organs,

some patients in China recovered but got sick again, apparently because they had damaged and vulnerable lung tissue that was subsequently attacked by bacteria in their body.

As the body’s immune system shifts into high gear to battle the infection, the resulting inflammation may cause those organs to malfunction, he said.

About 80 percent of people infected with the new coronavirus have relatively mild symptoms. But about 20 percent of people become more seriously ill and in about 2 percent of patients in China, which has had the most cases, the disease has been fatal.

the effects appear to depend on how robust or weakened a person’s immune system is. Older people or those with underlying health issues, like diabetes or another chronic illness, are more likely to develop severe symptoms

the course a patient’s coronavirus will take is not yet fully understood.

Some patients can remain stable for over a week and then suddenly develop pneumonia, Dr. Diaz said. Some patients seem to recover but then develop symptoms again.

more than half of 121 patients in China had normal CT scans early in their disease.

Coronavirus particles have spiked proteins sticking out from their surfaces, and these spikes hook onto cell membranes, allowing the virus’s genetic material to enter the human cell.

That genetic material proceeds to “hijack the metabolism of the cell and say, in effect, ‘Don’t do your usual job. Your job now is to help me multiply and make the virus,’

As copies of the virus multiply, they burst out and infect neighboring cells. The symptoms often start in the back of the throat with a sore throat and a dry cough.

The virus then “crawls progressively down the bronchial tubes,”

That can damage the alveoli or lung sacs and they have to work harder to carry out their function of supplying oxygen to the blood

The swelling and the impaired flow of oxygen can cause those areas in the lungs to fill with fluid, pus and dead cells. Pneumonia, an infection in the lung, can occur

Some people have so much trouble breathing they need to be put on a ventilator

The starting point for appreciating that there is a distinctive part of our psychology for morality is seeing how moral judgments differ from other kinds of opinions we have on how people ought to behave.

Moralization is a psychological state that can be turned on and off like a switch, and when it is on, a distinctive mind-set commandeers our thinking. This is the mind-set that makes us deem actions immoral (“killing is wrong”), rather than merely disagreeable (“I hate brussels sprouts”), unfashionable (“bell-bottoms are out”) or imprudent (“don’t scratch mosquito bites”).

The first hallmark of moralization is that the rules it invokes are felt to be universal

Many of these moralizations, like the assault on smoking, may be understood as practical tactics to reduce some recently identified harm. But whether an activity flips our mental switches to the “moral” setting isn’t just a matter of how much harm it does

We all know what it feels like when the moralization switch flips inside us — the righteous glow, the burning dudgeon, the drive to recruit others to the cause.

The human moral sense turns out to be an organ of considerable complexity, with quirks that reflect its evolutionary history and its neurobiological foundations.

At the same time, many behaviors have been amoralized, switched from moral failings to lifestyle choices. They include divorce, illegitimacy, being a working mother, marijuana use and homosexuality.

This wave of amoralization has led the cultural right to lament that morality itself is under assault, as we see in the group that anointed itself the Moral Majority. In fact there seems to be a Law of Conservation of Moralization, so that as old behaviors are taken out of the moralized column, new ones are added to it.

Much of our recent social history, including the culture wars between liberals and conservatives, consists of the moralization or amoralization of particular kinds of behavior.

People don’t generally engage in moral reasoning, Haidt argues, but moral rationalization: they begin with the conclusion, coughed up by an unconscious emotion, and then work backward to a plausible justification.

When psychologists say “most people” they usually mean “most of the two dozen sophomores who filled out a questionnaire for beer money.” But in this case it means most of the 200,000 people from a hundred countries who shared their intuitions on a Web-based experiment conducted by the psychologists Fiery Cushman and Liane Young and the biologist Marc Hauser. A difference between the acceptability of switch-pulling and man-heaving, and an inability to justify the choice, was found in respondents from Europe, Asia and North and South America; among men and women, blacks and whites, teenagers and octogenarians, Hindus, Muslims, Buddhists, Christians, Jews and atheists; people with elementary-school educations and people with Ph.D.’s.

Joshua Greene, a philosopher and cognitive neuroscientist, suggests that evolution equipped people with a revulsion to manhandling an innocent person. This instinct, he suggests, tends to overwhelm any utilitarian calculus that would tot up the lives saved and lost

the findings corroborate Greene’s theory that our nonutilitarian intuitions come from the victory of an emotional impulse over a cost-benefit analysis.

Her husband, Brad Buchanan, was late for family dinner. She found him in the bathroom, coughing up blood — a lot of it.

Doctors found that a tumor had ruptured in one of his lungs and he urgently needed chemo. As her husband became critically ill, Ms. Washington, a freelance writer, was thrust into the role of nurse.

“My hands were shaking,” she said as she remembered apprehensively pushing in the drugs for the first time and feeling the weight of keeping her husband alive.

Mr. Buchanan had a stem cell transplant that left him with graft-versus-host disease

Depending on the analysis, between 61 and 75 percent of caregivers are women

When she explained that she had two children who also had needs, he said, “Well, usually family steps in, and it works out fine.”

Ms. Washington felt the burden of responsibility, but also the sting

The U.S. health care system relies on and takes for granted the “invisible army” of people — mostly women — who keep the system functioning by performing home care for the many people who are “too well for the hospital” but “too sick for home,” as well as for those on end-of-life care.

In 2017, AARP found that about 41 million family caregivers in America perform roughly $470 billion worth of unpaid labor a year.

they tend to do more personal care tasks like helping patients bathe and use the toilet than their male counterparts, who are more likely to oversee finances and arrangement of care.

The historical roots are complex, but as Evelyn Glenn puts it in “Forced to Care,”

emale caregivers put in more hours — 22 to men’s 17

they are also more likely to stand by their partner through a serious illness

Many people who take on caregiving roles experience negative health impacts, but women are especially at risk of the fallout from caregiver stress.

Female caregivers are also 2.5 times more likely to live in poverty as non-caregiver

A 2011 study found that women who left their jobs to care for a parent lost an average of $324,000 in wages and benefits over their lifetimes.

Ms. Washington was able to dip into savings and a recent inheritance to help pay for supplemental in-home care, but it was still a struggle, causing stress, resentment and lost income.

It was hard to have my life put on hold. Everything kind of slipped away.

I lost a sense of who I was. I was going to pick up a prescription for myself, the only prescription I had when my husband was sick, and the pharmacist asked for my date of birth, and I gave his date of birth

People talk about how it’s the most important job in the world, taking care of our children or taking care of our vulnerable elders, and yet those are some of the worst paid jobs.

How much is a quarterback paid versus someone who is doing care for a vulnerable elderly person?

How did care work become so undervalued?

A doctor told Ms. Washington that her husband would need 24-hour care and “could not be left alone for even a moment.”

Western culture has long framed care work done by women as a moral duty or obligation, rather than an economic activity.

If your earnings are lower than they would normally be because you’re busy caring for a family member, and you can’t save and pay into social security, it can lock whole families into a cycle of lower wealth and economic instability.

And what should someone not do

Don’t tell someone to stay positive. For me, there was no staying about it, because I didn’t feel positive to start with. It brought up this feeling

My time isn’t my own, but surely my emotions can be

. “Any successful virus has to get beyond that first defense system. The more successful it is at doing that, the better off the virus is.”

A lot of researchers focused their attention on the nine mutations that alter the so-called spike protein that covers the coronavirus and allows it to invade cells

They found that lung cells with Alpha made drastically less interferon, a protein that switches on a host of immune defenses.

Alpha disables the first line of immune defense in our bodies, giving the variant more time to multiply.

They found that Alpha-infected cells make a lot of extra copies — some 80 times more than other versions of the virus — of a gene called Orf9b.

dampening the production of interferon and a full immune response. The virus, protected from attack, has better odds of making copies of itself.

people infected with Alpha have a more robust reaction than they would with other variants, coughing and shedding virus-laden mucus from not only their mouths, but also their noses — making Alpha even better at spreading.

. They may have independently evolved their own tricks for manipulating our immune system.

But studies on people who recover naturally from Covid-19 have shown that their immune systems learn to recognize other viral proteins, including Orf9b.

“It’s quite a tricky enterprise, but becoming more possible as we learn more,”

Beitman defines a coincidence as “two events coming together with apparently no causal explanation.” They can be life-changing, like his experience with his father, or comforting, such as when a loved one’s favorite song comes on the radio just when you are missing them most.

Although Beitman has long been fascinated by coincidences, it wasn’t until the end of his academic career that he was able to study them in earnest. (Before then, his research primarily focused on the relationship between chest pain and panic disorder.)

He started by developing the Weird Coincidence Survey in 2006 to assess what types of coincidences are most commonly observed, what personality types are most correlated with noticing them and how most people explain them. About 3,000 people have completed the survey so far.

he has drawn a few conclusions. The most commonly reported coincidences are associated withmass media: A person thinks of an idea and then hears or sees it on TV, the radio or the internet. Thinking of someone and then having that person call unexpectedly is next on the list, followed by being in the right place at the right time to advance one’s work, career or education.

People who describe themselves as spiritual or religious report noticing more meaningful coincidences than those who do not, and people are more likely to experience coincidences when they are in a heightened emotional state — perhaps under stress or grieving.

The most popular explanation among survey respondents for mysterious coincidences: God or fate. The second explanation: randomness. The third is that our minds are connected to one another. The fourth is that our minds are connected to the environment.

“Some say God, some say universe, some say random and I say ‘Yes,’ ” he said. “People want things to be black and white, yes or no, but I say there is mystery.”

He’s particularly interested in what he’s dubbed “simulpathity”: feeling a loved one’s pain at a distance, as he believes he did with his father. Science can’t currently explain how it might occur, but in his books he offers some nontraditional ideas, such as the existence of “the psychosphere,” a kind of mental atmosphere through which information and energy can travel between two people who are emotionally close though physically distant.

In his new book published in September, “Meaningful Coincidences: How and Why Synchronicity and Serendipity Happen,” he shares the story of a young man who intended to end his life by the shore of an isolated lake. While he sat crying in his car, another car pulled up and his brother got out. When the young man asked for an explanation, the brother said he didn’t know why he got in the car, where he was going, or what he would do when he got there. He just knew he needed to get in the car and drive.

David Hand, a British statistician and author of the 2014 book “The Improbability Principle: Why Coincidences, Miracles, and Rare Events Happen Every Day,” sits at the opposite end of the spectrum from Beitman. He says most coincidences are fairly easy to explain, and he specializes in demystifying even the strangest ones.

“When you look closely at a coincidence, you can often discover the chance of it happening is not as small as you think,” he said. “It’s perhaps not a 1-in-a-billion chance, but in fact a 1-in-a-hundred chance, and yeah, you would expect that would happen quite often.”

the law of truly large numbers. “You take something that has a very small chance of happening and you give it lots and lots and lots of opportunities to happen,” he said. “Then the overall probability becomes big.”

But just because Hand has a mathematical perspective doesn’t mean he finds coincidences boring. “It’s like looking at a rainbow,” he said. “Just because I understand the physics behind it doesn’t make it any the less wonderful.

Paying attention to coincidences, Osman and Johansen say, is an essential part of how humans make sense of the world. We rely constantly on our understanding of cause and effect to survive.

“Coincidences are often associated with something mystical or supernatural, but if you look under the hood, noticing coincidences is what humans do all the time,”

Zeltzer has spent 50 years studying the writings of Carl Jung, the 20th century Swiss psychologist who introduced the modern Western world to the idea of synchronicity. Jung defined synchronicity as “the coincidence in time of two or more causally unrelated events which have the same meaning.”

One of Jung’s most iconic synchronistic stories concerned a patient who he felt had become so stuck in her rationality that it interfered with her ability to understand her psychology and emotional life.

One day, the patient was recounting a dream in which she’d received a golden scarab. Just then, Jung heard a gentle tapping at the window. He opened the window and a scarab-like beetle flew into the room. Jung plucked the insect out of the air and presented it to his patient. “Here is your scarab,” he said.The experience proved therapeutic because it demonstrated to Jung’s patient that the world is not always rational, leading her to break her own identification with rationality and thus become more open to her emotional life, Zeltzer explained

Like Jung, Zeltzer believes meaningful coincidences can encourage people to acknowledge the irrational and mysterious. “We have a fantasy that there is always an answer, and that we should know everything,”

Honestly, I’m not sure what to believe, but I’m not sure it matters. Like Beitman, my attitude is “Yes.”