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By that point, @WarMonitors had drawn 132 million views and @sentdefender 302 million views. The University of Washington report said the seven accounts were achieving more views than established media accounts despite having fewer followers.

Both of the accounts describe themselves as news aggregators and reporters of “open-source intelligence,” mainly conveying items that have already surfaced elsewhere to a new audience. (The @sentdefender account’s display name is OSINTdefender).

Unlike more established open-source accounts, they often do not cite a source, let alone include links to the media in which they appear with more context.

The behavior, though, seems optimized for X’s latest changes, which Musk has said are designed to keep people from on the app instead of clicking away to read or watch more. Musk has also taken steps to reduce the traffic going from X to large media organizations, including eliminating headlines from posted articles.

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.

The philosopher Immanuel Kant (1724–1804) argued in his Critique of Pure Reason that the human mind knows objects in innate, a priori ways. Kant claimed that humans, from birth, must experience all objects as being successive (time) and juxtaposed (space). His list of inborn categories describes predicates that the mind can attribute to any object in general. Arthur Schopenhauer (1788–1860) agreed with Kant, but reduced the number of innate categories to one—causality—which presupposes the others.

Modern nativism is most associated with the work of Jerry Fodor (1935–2017), Noam Chomsky (b. 1928), and Steven Pinker (b. 1954), who argue that humans from birth have certain cognitive modules (specialised genetically inherited psychological abilities) that allow them to learn and acquire certain skills, such as language.

For example, children demonstrate a facility for acquiring spoken language but require intensive training to learn to read and write. This poverty of the stimulus observation became a principal component of Chomsky's argument for a "language organ"—a genetically inherited neurological module that confers a somewhat universal understanding of syntax that all neurologically healthy humans are born with, which is fine-tuned by an individual's experience with their native language

In The Blank Slate (2002), Pinker similarly cites the linguistic capabilities of children, relative to the amount of direct instruction they receive, as evidence that humans have an inborn facility for speech acquisition (but not for literacy acquisition).

A number of other theorists[1][2][3] have disagreed with these claims. Instead, they have outlined alternative theories of how modularization might emerge over the course of development, as a result of a system gradually refining and fine-tuning its responses to environmental stimuli.[4]

Many empiricists are now also trying to apply modern learning models and techniques to the question of language acquisition, with marked success.[20] Similarity-based generalization marks another avenue of recent research, which suggests that children may be able to rapidly learn how to use new words by generalizing about the usage of similar words that they already know (see also the distributional hypothesis).[14][21][22][23]

The term universal grammar (or UG) is used for the purported innate biological properties of the human brain, whatever exactly they turn out to be, that are responsible for children's successful acquisition of a native language during the first few years of life. The person most strongly associated with the hypothesising of UG is Noam Chomsky, although the idea of Universal Grammar has clear historical antecedents at least as far back as the 1300s, in the form of the Speculative Grammar of Thomas of Erfurt.

This evidence is all the more impressive when one considers that most children do not receive reliable corrections for grammatical errors.[9] Indeed, even children who for medical reasons cannot produce speech, and therefore have no possibility of producing an error in the first place, have been found to master both the lexicon and the grammar of their community's language perfectly.[10] The fact that children succeed at language acquisition even when their linguistic input is severely impoverished, as it is when no corrective feedback is available, is related to the argument from the poverty of the stimulus, and is another claim for a central role of UG in child language acquisition.

Researchers at Blue Brain discovered a network of about fifty neurons which they believed were building blocks of more complex knowledge but contained basic innate knowledge that could be combined in different more complex ways to give way to acquired knowledge, like memory.[11

experience, the tests would bring about very different characteristics for each rat. However, the rats all displayed similar characteristics which suggest that their neuronal circuits must have been established previously to their experiences. The Blue Brain Project research suggests that some of the "building blocks" of knowledge are genetic and present at birth.[11]

modern nativist theory makes little in the way of specific falsifiable and testable predictions, and has been compared by some empiricists to a pseudoscience or nefarious brand of "psychological creationism". As influential psychologist Henry L. Roediger III remarked that "Chomsky was and is a rationalist; he had no uses for experimental analyses or data of any sort that pertained to language, and even experimental psycholinguistics was and is of little interest to him".[13]

, Chomsky's poverty of the stimulus argument is controversial within linguistics.[14][15][16][17][18][19]

Neither the five-year-old nor the adults in the community can easily articulate the principles of the grammar they are following. Experimental evidence shows that infants come equipped with presuppositions that allow them to acquire the rules of their language.[6]

Paul Griffiths, in "What is Innateness?", argues that innateness is too confusing a concept to be fruitfully employed as it confuses "empirically dissociated" concepts. In a previous paper, Griffiths argued that innateness specifically confuses these three distinct biological concepts: developmental fixity, species nature, and intended outcome. Developmental fixity refers to how insensitive a trait is to environmental input, species nature reflects what it is to be an organism of a certain kind, and the intended outcome is how an organism is meant to develop.[24]

The same person who, on his own, wouldn’t ‘hurt a fly’ will not hesitate to set a government building on fire or rob a liquor store when part of an angry mass. The most mild-mannered of us can make the meanest comments as part of an online mob.

Once caught up in the maelstrom, it is extremely difficult to hold back: you see it as your duty to participate. Any act of lynching, ancient or modern, literal or on social media, displays this feature. ‘A murder shared with many others, which is not only safe and permitted, but indeed recommended, is irresistible to the great majority of men,’ writes Elias Canetti in Crowds and Power (1960).

The herd can also give its members a disproportionate sense of personal worth. No matter how empty or miserable their individual existence may otherwise be, belonging to a certain group makes them feel accepted and recognised – even respected. There is no hole in one’s personal life, no matter how big, that one’s intense devotion to one’s tribe cannot fill, no trauma that it does not seem to heal.

to a disoriented soul, they can offer a sense of fulfilment and recognition that neither family nor friends nor profession can supply. A crowd can be therapeutic in the same way in which a highly toxic substance can have curative powers.

Herding, then, engenders a paradoxical form of identity: you are somebody not despite the fact that you’ve melted into the crowd, but because of it

You will not be able to find yourself in the crowd, but that’s the least of your worries: you are now part of something that feels so much grander and nobler than your poor self

Your connection with the life of the herd not only fills an inner vacuum but adds a sense of purpose to your disoriented existence.

The primatologist Frans de Waal, who has studied the social and political behaviour of apes for decades, concludes in his book Mama’s Last Hug (2018) that primates are ‘made to be social’ – and ‘the same applies to us.’ Living in groups is ‘our main survival strategy’

we are all wired for herding. We herd all the time: when we make war as when we make peace, when we celebrate and when we mourn, we herd at work and on vacation. The herd is not out there somewhere, but we carry it within us. The herd is deeply seated in our mind.

As far as the practical conduct of our lives and our survival in the world are concerned, this is not a bad arrangement. Thanks to the herd in our minds, we find it easier to connect with others, to communicate and collaborate with them, and in general to live at ease with one another. Because of our herding behaviour, then, we stand a better chance to survive as members of a group than on our own

The trouble starts when we decide to use our mind against our biology. As when we employ our thinking not pragmatically, to make our existence in the world easier and more comfortable in some respect or another, but contemplatively, to see our situation in its naked condition, from the outside.

In such a situation, if we are to make any progress, we need to pull the herd out of our mind and set it firmly aside, exceedingly difficult as the task may be. This kind of radical thinking can be done only in the absence of the herd’s influence in its many forms: societal pressure, political partisanship, ideological bias, religious indoctrination, media-induced fads and fashions, intellectual mimetism, or any other -isms, for that matter.

a society’s established knowledge is the glue that keeps it together. Indeed, this unique concoction – a combination of pious lies and convenient half-truths, useful prejudices and self-flattering banalities – is what gives that society its specific cultural physiognomy and, ultimately, its sense of identity

By celebrating its established knowledge, that community celebrates itself. Which, for the sociologist Émile Durkheim, is the very definition of religion.

onic constipation, a functional bowel disorder, affects approximately 14% of adults worldwide [1]. Slow transit constipation (STC) is the major cause of chronic constipation which is characterized by markedly prolonged colonic transit time as a result of the colonic motility function disorde

Usually, patients with STC suffer from a common sense of abdominal pain, nausea, depression and sickness, which seriously influence their social ability and health-related quality of life [4–6

Current clinical treatments include cathartics, prokinetics and aggressive surgery which can increase bowel movement frequency to a certain degree.

However, pharmacological interventions is prone to drug dependency and relapse after drug withdrawal [3]

Surgical treatments such as subtotal colectomy and total colectomy in STC patients may adversely affect the quality of life due to the risk of postoperative diarrhea or incontinence, and result in a heavy healthcare burden

The enteric nervous system (ENS), located in the intestinal wall, regulates various functions including contraction of intestine, homeostasis and blood flow [10]. As the ‘second brain’, the ENS contains large amounts of neurons working independently from the central nervous system [11]. Researches have identified that STCs are mostly caused by disorders of the relevant nerves, especially the ENS [12,13].

McCallum et al. [35] found that gastric electrical stimulation in combination with pharmacological treatment could also enhance emptying in patients with gastroparesis. Especially, gastric electrical stimulation has been approved as a clinical therapy method for gastroparesis and obesity in European and American countries [36].

we employed pulse train stimulation and implanted electrodes at the proximal colon in dogs.

After CES treatment, we observed the colonic transit time of the sham treatment group was longer than that of CES treatment and control groups, and electrical stimulation significantly enhanced the colonic electromyogram (EMG) signal.

histopathology and TEM analysis showed increased ganglia and synaptic vesicles existing in the colon myenteric plexus of the CES treatment group as compared with that of the sham CES group

Our results suggested that CES might reduce the degeneration of the myenteric plexus neurons, thereby contributing to the therapeutic effect on STC beagles.

the defecating frequency and the feces characteristics of STC beagles returned to normal after CES treatment. The result indicated that CES could improve the symptoms of STC.

The colonic EMG signal was strongly promoted by CES

Especially, the colonic EMG signal of the beagles with STC was remarkably enhanced by CES (Figure 3), indicating that CES could not only improve the colonic content emptying, but also enhance the EMG signal to promote colonic motility.

Colonic electrical stimulation (CES), a valuable alternative for the treatment of STC, was reported to improve the colon motility by adjusting the bioelectrical activity in animal models or patients with STC [17]. However, little report focuses on the underlying nervous mechanism to normalize the delayed colonic emptying and relieve symptoms. We hypothesized that CES may also repair the disorders of the relevant nerves and then improve the colonic motility.

The first study regarding the CES to modulate colonic motility was performed by Hughes et al. [37]. Since then, many researchers employed short-pulse CES in canine descending colon or pig cecum [20,21,38]. Researchers also applied long-pulse CES to stimulate the colon of human or animals [39]

Recently, studies showed that the prokinetic effect of pulse train CES is better than that of short-pulse CES or long-pulse CES [25]

Our study indicated that CES could enhance the colonic motility, and then accelerate the colonic content emptying. Thereafter, we investigated the underlying mechanism and presumed that CES might improve the STC symptom through the repairment of the ENS.

The neuropathy in ENS is considered to be responsible for various kinds of disordered motility including STC and the related pathophysiologic symptoms [40]. In agreement with this view, our study discovered the decreased number of ganglia in the myenteric plexus, as well as the destruction of the enteric nerve axon terminals and synaptic vesicles in the sham CES group beagles

The present study proves that CES with pulse trains has curative effects on the colonic motility and content emptying in STC beagles. The up-regulation of intestinal nerve related proteins such as SYP, PGP9.5, CAD and S-100B in the colonic myenteric plexus suggests that CES might reduce the degeneration of the myenteric plexus neurons, thereby producing the therapeutic effect on STC beagles. Further investigation for the underlying mechanism of nerve regeneration is necessary to better understand how CES promotes the recovery of delayed colonic motility induced by STC.

What happened in 2012, when the oldest Gen-Z babies were in their middle teens? That was the year Facebook acquired Instagram and young people flocked to the latter site. It was also “the beginning of the selfie era.”

Mr. Haidt’s research, confirmed by that of others, shows that depression rates started to rise “all of a sudden” around 2013, “especially for teen girls,” but “it’s only Gen Z, not the older generations.” If you’d stopped collecting data in 2011, he says, you’d see little change from previous years. “By 2015 it’s an epidemic.” (His data are available in an open-source document.)

Mr. Haidt imagines “literally launching our children into outer space” and letting their bodies grow there: “They would come out deformed and broken. Their limbs wouldn’t be right. You can’t physically grow up in outer space. Human bodies can’t do that.” Yet “we basically do that to them socially. We launched them into outer space around the year 2012,” he says, “and then we expect that they will grow up normally without having normal human experiences.”

He calls this phenomenon “compare and despair” and says: “It seems social because you’re communicating with people. But it’s performative. You don’t actually get social relationships. You get weak, fake social links.”

That meant the first social-media generation was one of “weakened kids” who “hadn’t practiced the skills of adulthood in a low-stakes environment” with other children. They were deprived of “the normal toughening, the normal strengthening, the normal anti-fragility.

Now, their childhood “is largely just through the phone. They no longer even hang out together.” Teenagers even drive less than earlier generations did.

Mr. Haidt especially worries about girls. By 2020 more than 25% of female teenagers had “a major depression.” The comparable number for boys was just under 9%.

The comparable numbers for millennials at the same age registered at half the Gen-Z rate: about 13% for girls and 5% for boys. “Kids are on their devices all the time,”

Most girls, by contrast, are drawn to “visual platforms,” Instagram and TikTok in particular. “Those are about display and performance. You post your perfect life, and then you flip through the photos of other girls who have a more perfect life, and you feel depressed.

Mr. Haidt says he has no antipathy toward the young, and he calls millennials “amazing.”

“Social media is incompatible with liberal democracy because it has moved conversation, and interaction, into the center of the Colosseum. We’re not there to talk to each other. We’re there to perform” before spectators who “want blood.”

To illustrate his point about Gen Z, Mr. Haidt challenges people to name young people today who are “really changing the world, who are doing big things that have an impact beyond their closed ecosystem.”

He can think of only two, neither of them American: Greta Thunberg, 19, the Swedish climate militant, and Malala Yousafzai, 25, the Pakistani advocate for female education

I’m predicting that they will be less effective, less impactful, than previous generations.” Why? “You should always keep your eye on whether people are in ‘discover mode’ or ‘defend mode.’ ” In the former mode, you seize opportunities to be creative. In the latter, “you’re not creative, you’re not future-thinking, you’re focused on threats in the present.”

University students who matriculated starting in 2014 or so have arrived on campus in defend mode: “Here they are in the safest, most welcoming, most inclusive, most antiracist places on the planet, but many of them were acting like they were entering some sort of dystopian, threatening, immoral world.”

56% of liberal women 18 to 29 responded affirmatively to the question: Has a doctor or other healthcare provider ever told you that you have a mental health condition? “Some of that,” Mr. Haidt says, “has to be just self-presentational,” meaning imagined.

This new ideology . . . valorizes victimhood. And if your sub-community motivates you to say you have an anxiety disorder, how is this going to affect you for the rest of your life?” He answers his own question: “You’re not going to take chances, you’re going to ask for accommodations, you’re going to play it safe, you’re not going to swing for the fences, you’re not going to start your own company.”

Whereas millennial women are doing well, “Gen-Z women, because they’re so anxious, are going to be less successful than Gen-Z men—and that’s saying a lot, because Gen-Z men are messed up, too.”

The problem, he says, is distinct to the U.S. and other English-speaking developed countries: “You don’t find it as much in Europe, and hardly at all in Asia.” Ideas that are “nurtured around American issues of race and gender spread instantly to the U.K. and Canada. But they don’t necessarily spread to France and Germany, China and Japan.”

something I hear from a lot of managers, that it’s very difficult to supervise their Gen-Z employees, that it’s very difficult to give them feedback.” That makes it hard for them to advance professionally by learning to do their jobs better.

“this could severely damage American capitalism.” When managers are “afraid to speak up honestly because they’ll be shamed on Twitter or Slack, then that organization becomes stupid.” Mr. Haidt says he’s “seen a lot of this, beginning in American universities in 2015. They all got stupid in the same way. They all implemented policies that backfire.”

Mr. Haidt, who describes himself as “a classical liberal like John Stuart Mill,” also laments the impact of social media on political discourse

Social media and selfies hit a generation that had led an overprotected childhood, in which the age at which children were allowed outside on their own by parents had risen from the norm of previous generations, 7 or 8, to between 10 and 12.

Is there a solution? “I’d raise the age of Internet adulthood to 16,” he says—“and enforce it.”

By contrast, “life went onto phone-based apps 10 years ago, and the protections we have for children are zero, absolutely zero.” The damage to Generation Z from social media “so vastly exceeds the damage from Covid that we’re going to have to act.”

Gen Z, he says, “is not in denial. They recognize that this app-based life is really bad for them.” He reports that they wish they had childhoods more like those of their parents, in which they could play outside and have adventur