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Can grammatical gender influence speakers’ cognitive processes when they’re speaking another language entirely?

They created a list of 24 objects that have opposite genders in Spanish and German; in each language, half of the objects were masculine and half were feminine.

peaking English and using materials written in English

The word “bridge” is feminine in German and masculine in Spanish. Sure enough, German speakers described bridges as beautiful, elegant, fragile, pretty, and slender, while Spanish speakers said they were big, dangerous, strong, sturdy, and towering.

As these studies show, grammatical gender can influence people’s thinking, even when they’re speaking a language with no grammatical gender to speak of —and even when they’re not speaking any language at all!

Small, unnoticed features of language can influence our thoughts, sometimes in big ways. Knowing that, imagine how else language, culture, and society might affect our thoughts, feelings, and behaviors

it seems we are not yet free of gender stereotypes

It's not as though they're arriving in their interactions having come from an isolated place. They're hearing messages from older siblings, from media, or some of the boys' parents

They're creating a culture for themselves based on the bits and pieces they've gotten elsewhere.

it's more that distinction between compromise and over-compromise, in which they're so focused on setting up a particular image that they believe will get them what they want—acceptance and popularity and success—and realizing that that comes at a cost.

then at these later reports when they get to adolescence where boys are reporting fewer close relationships, lower levels of intimacy within their close relationships, then that kind of suggests that for boys, their socialization and development are associated with a move out of relationships. They start out wanting and thriving in relationships, and then they are moved away from those protective relationships, and there's a cost.

when you take the whole range of human capabilities and qualities, and you say one half is masculine, and one half is feminine, and only boys can be masculine, and only girls can be feminine, then everybody loses, because you're asking e

we live in a culture and a society where we are perceived in our bodies, and people respond to us accordingly. So boys and girls do grow up in a gendered society

infant studies show us that both boys and girls are born with a capacity for and a fundamental desire for relationships—to be close and to be connected. And if anything they find that boy babies need more help regulating themselves. When they are upset they need their primary caregiver to help them regulate and come back to a feeling of contentment.

they need to have at least one place or one relationship where they can do those things.

the single best protector during adolescence, against psychological risks like low self-esteem and depression, and against social risks like unintended pregnancy, was having access to at least one close, confiding relationship. And that could be with a parent or a mentor or a friend or a sibling or whoever. The kids who had at least one close relationship were protected against all of those risks, and were better off for it.  

For me it’s this literature, more than the phenomenon itself, which makes genius a topic worth paying attention to. And the more you read, the less likely you are to be able to come up with any definition of what genius might be.

For eighteenth-century commentators, genius was self-evident: you knew it when you saw it, but for the nineteenth-century Romantics, genius was essentially misunderstood, and only genius itself was capable of recognizing its own kind

After the French Revolution, the question of national genius (another sense of the word, deriving from the genius loci) was subject to particularly anxious or over-assertive scrutiny. A number of nineteenth-century novels allowed for a rare feminine role in genius, but almost always doomed genius to failure. The medical profession turned the genius into a madman, while the experimental psychologists at the end of the century devised the IQ test which made genius nothing more than a high point on a continuous scale of intelligence. Child prodigies were the stuff of children’s literature but real examples in the twentieth century generated skepticism about the whole notion of genius, until Julia Kristeva came along and rehabilitated genius as essentially feminine, and Jacques Derrida embraced imposture as its essential quality

What all this indicates is that the idea of genius is curiously labile, that it changes shape, definition and value according to the way it’s talked about, but also that there’s something about the idea that, as Claude Lévi-Strauss said about animals, makes it ‘good to think with.’        

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.

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,”

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.

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

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.

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

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.”

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.”

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.

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.

“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.”

But both moms and dads directed their sons to face their fears, with instruction on how to complete the task on their own.

Misadventures meant that I should try again. With each triumph over fear and physical adversity, I gained confidence.

She said that her own mother had been very fearful, gasping at anything remotely rough-and-tumble. “I had been so discouraged from having adventures, and I wanted you to have a more exciting childhood,”

arents are “four times more likely to tell girls than boys to be more careful”

“Girls may be less likely than boys to try challenging physical activities, which are important for developing new skills.” This study points to an uncomfortable truth: We think our daughters are more fragile, both physically and emotionally, than our sons. Advertisement Continue reading the main story Advertisement Continue reading the main story

Nobody is saying that injuries are good, or that girls should be reckless. But risk taking is important

It follows that by cautioning girls away from these experiences, we are not protecting them. We are failing to prepare them for life.

When a girl learns that the chance of skinning her knee is an acceptable reason not to attempt the fire pole, she learns to avoid activities outside her comfort zone.

Fear becomes a go-to feminine trait, something girls are expected to feel and express at will.

By the time a girl reaches her tweens no one bats an eye when she screams at the sight of an insect.

When girls become women, this fear manifests as deference and timid decision making

We must chuck the insidious language of fear (Be careful! That’s too scary!) and instead use the same terms we offer boys, of bravery and resilience. We need to embolden girls to master skills that at first appear difficult, even dangerous. And it’s not cute when a 10-year-old girl screeches, “I’m too scared.”

I was often scared. Of course I was. So were the men.

“At one point, my supervisor was so concerned that he suggested that I wear my belt backward so that a rapist would have more difficulty pulling down my pants.

But if a language is not a worldview, what do we tell the guy in the lecture hall? Should we care that in 100 years only about 600 of the current 6,000 languages may be still spoken?

First, a central aspect of any culture’s existence as a coherent entity is the fact of its having its own language, regardless of what the language happens to be like.

Yet because language is so central to being human, to have a language used only with certain other people is a powerful tool for connection and a sense of community.

Second, languages are scientifically interesting even if they don’t index cultural traits. They offer variety equivalent to the diversity of the world’s fauna and flora.

Cultures, to be sure, show how we are different. Languages, however, are variations on a worldwide, cross-cultural perception of this thing called life.

In doing so, Nietzsche disassociates love from its other-worldly Christian-Platonic heritage, and so asserts his ethical claims concerning the value of the Earth over the other-worldly, and the truth of the body over the sacred.

Nietzsche speaks critically about the possessive or tyrannical qualities of masculine love alongside its fictionalising tendencies, stating that the natural functions of a woman’s body disgust men because they prevent him having complete access to her as a possession; they also encroach upon the conceptual perfection of love. He writes, “‘The human being under the skin’ is for all lovers a horror and unthinkable, a blasphemy against God and love.”

In other words, the experiences of both greed and love are the same drive or instinct, but depending upon the level of satisfaction one has achieved, this drive will be alternatively named ‘greed’ or ‘love’: satisfied people who feel their possessions (their lover for example) threatened by others will name other’s instinct for gain greed or avarice, whereas those who are still searching out something new to desire will impose a positive evaluation on that instinct and call it ‘love’.

Nietzsche pointedly distinguishes masculine from feminine love by the notions of devotion and fidelity. Whereas women want to surrender completely to love, to approach it as a faith, “to be taken and accepted as a possession” (363), Nietzsche claims male love hinges upon the possessive thirst to acquire more from the lover, and states that men who are inclined towards complete devotion are “not men.”

He proposes that love is close to greed and the lust for possession. Love is an instinctual force related to our biological and cultural drives, and as such, cannot be considered a moral good (GS 363).

In order to be successful in love, he counsels women to “simulate a lack of love” and to enact the roles that men find attractive. Nietzsche finds love comedic because it does not consist in some attempt to know the other deeply, but rather in the confirmation of male fantasies in which women perform their constructed gender roles.

Nietzsche’s writings on love have not surprisingly been influential on many feminist reflections on sex/gender. Although he is not making moralising claims about how one should love, his discussion of the difficult impact erotic and romantic relationships have on women, as well as his commentary on the ironies both sexes face in love, force his readers of both sexes to examine the roles that they play in love. It is difficult when reading him not to question one’s own performances in romantic relationships.

The implied readers of his work are men who feel fatherless, solitary, floating in a chaotic moral vacuum, constantly outperformed and humiliated by women, haunted by pain and self-contempt. At some level Peterson is offering assertiveness training to men whom society is trying to turn into emasculated snowflakes.

Peterson gives them a chance to be strong. He inspires their idealism by telling them that life is hard. His worldview begins with the belief that life is essentially a series of ruthless dominance competitions.

For much of Western history, he argues, Christianity restrained the human tendency toward barbarism. But God died in the 19th century, and Christian dogma and discipline died with him

That gave us the age of ideology, the age of fascism and communism — and with it, Auschwitz, Dachau and the gulag.

Since then we’ve tried another way to pacify the race. Since most conflict is over values, we’ve decided to not have any values. We’ll celebrate relativism and tolerance

We deny the true nature of humanity and naïvely pretend everyone is nice. The upside is we haven’t blown ourselves up; the downside is we live in a world of normlessness, meaninglessness and chaos.

All of life is perched, Peterson continues, on the point between order and chaos

Chaos, the eternal feminine, is also the crushing force of sexual selection. Women are choosy maters. … Most men do not meet female human standards.”

Don’t be fooled by the naïve optimism of progressive ideology. Life is about remorseless struggle and pain. Your instinct is to whine, to play the victim, to seek vengeance.

Peterson tells young men to never do that. Rise above the culture of victimization you see all around you

“The individual must conduct his or her life in a manner that requires the rejection of immediate gratification, of natural and perverse desires alike.”

Instead, choose discipline, courage and self-sacrifice. “To stand up straight with your shoulders back is to accept the terrible responsibility of life.” Never lie. Tell your boss what you really think. Be strict with your children.

His recipe for self-improvement is solitary, nonrelational, unemotional. I’d say the lives of young men can be improved more through loving attachment than through Peterson’s joyless and graceless calls to self-sacrifice.

But the emphasis on strength of will, the bootstrap, the calls to toughness and self-respect — all of this touches some need in his audience. He doesn’t comfort

And Peterson personifies the strong, courageous virtues he champions. His most recent viral video, with over four million views, is an interview he did with Cathy Newman of Britain’s Channel 4 News.

, as Conor Friedersdorf noted in The Atlantic, she did what a lot of people do in argument these days. Instead of actually listening to Peterson, she just distorted, simplified and restated his views to make them appear offensive and cartoonish.

Peterson calmly and comprehensibly corrected and rebutted her. It is the most devastatingly one-sided media confrontation you will ever see. He reminded me of a young William F. Buckley.

The Peterson way is a harsh way, but it is an idealistic way — and for millions of young men, it turns out to be the perfect antidote to the cocktail of coddling and accusation in which they are raised

I didn’t yet know their names; I mourned them as Daughter, Big Sister, Mother, Aunt.

As a child I asked my parents why we did this. They explained that who we are is inseparable from who loves us and whom we love.

Who are you? Where are you from? What do you believe? To move through this world as an Asian who is American is to exist under the gaze of white supremacy.

In other words, we have to constantly give an accounting of ourselves to justify and explain why we are here.

I walked through the world in a kind of haze of anger and despair.

So we learned early on the name of the alleged murderer.

Was it racism? Was it deep-rooted misogyny? Was it a fetishization of Asian women in particular? Was it toxic theology — an extreme fear of God and an equally extreme self-loathing?

Race, gender, religion and culture are all implicated

The Asian who is American is an accessory — the one you want for your group projects, or the one who makes your farms yield more.

And the Asian woman who is American is simultaneously translucent, a mirror and a looking glass; she is a ghost, invisible, unknowable, stripped of her identity, making her both desirable and expendable. How else to explain how easily she is attacked?

We learned that he is white. We learned that he is a Southern Baptist, but not his motivation.

All the moments I’d kept hidden for years suddenly rushed to the surface: the attacks, the looks, the vandalism, the endless stream of questions

The long history of anti-Asian racism is rooted in the history of American expansionism amid wide-ranging legal, cultural and military projects across the Pacific.

These colonial projects hypersexualized Asian women, through forced sex and sex work, casting them as docile creatures that brought comfort

They also shaped Asian men as submissive and feminine, objects to be conquered, dominated and consumed.

Even the humanitarian interventions and the religious outreach that helped to shape much of white imagination about Asian women’s bodies overseas were then continuously reproduced here in America.

But churches are imperfect, man-made institutions, burdened by ego and fear

I grew up never seeing a woman preach from the pulpit.

Later I discovered stories that centered on people on the margins — Black, queer, women and others.

These theologies radicalized my faith; I saw myriad possibilities of God in the world.

When I looked in the mirror, I saw the divine in myself and in the faces of those around me. This changed everything. The God of grace I proclaim from the pulpit lives in us, loves every single one of us, and this was liberation.

But fear is not so easily uprooted, and shame is not limited to one culture or religion.

Absolute moral ideals of virginity or marital sex have long been linked to conservative white Christian attempts at what is sometimes called “sexual containment” or more popularly known as purity culture.

Though more and more people of faith have questioned the psychological impact of purity culture, shame around sex persists.

The Asian women murdered in Atlanta were an explicit threat to the purported ideal; their perceived entanglement with sex work justified this violence.

“I just don’t see you as Asian.” Proximity to whiteness is seen as our saving grace, but we are still dying.

Xiaojie Tan, Delaina Ashley Yaun Gonzalez, Daoyou Feng, Paul Andre Michels, Soon Chung Park, Hyun-Jung Grant, Yong Ae Yue, Suncha Kim

Sister, daughter, mother, cousin, aunt, grandmother, child of God.

COVID-19, and the consequences of the restrictions introduced to help tackle it, could be contributing to a number of serious mental health issues.

Amongst the male participants, the study found that COVID-19-related anxiety and stress was associated with greater desire for muscularity, with anxiety also associated with body fat dissatisfaction.

In some cases, these issues can have very serious repercussions, including triggering eating disorders.

Certainly during the initial spring lockdown period, our screen time increased, meaning that we were more likely to be exposed to thin or athletic ideals through the media, while decreased physical activity may have heightened negative thoughts about weight or shape. At the same time, it is possible that the additional anxiety and stress caused by COVID-19 may have diminished the coping mechanisms we typically use to help manage negative thoughts.

uring lockdown, women may have felt under greater pressure to conform to traditionally feminine roles and norms

iven that masculinity typically emphasises the value of toughness, self-reliance, and the pursuit of status, COVID-19-related stress and anxiety may be leading men to place greater value on the importance of being muscular."

The key achievement of middle age, according to Jaques, is to move beyond youthful idealism to what he called "contemplative pessimism" and "constructive resignation." He argued midlife was when we reach maturity by overcoming our denial of death and human destructiveness.Carl Jung presented a different view. He argued midlife was a time when previously suppressed aspects of the psyche might become integrated. Men could recover their unconscious feminine side, or anima, previously submerged during their youth, and women come alive to their hidden opposite, the animus.

Arguably there is no distinct midlife crisis, just crises that occur during midlife but might equally have occurred before or after.

But there may be something to it that's even more basic and biological. Chimpanzees and orangutans aren't known to suffer from existential dread, empty nest syndrome or job stress. And still, they show the same midlife dip in well-being as their human cousins.One study found chimps in their late 20s and orangutans in the mid-30s showed the lowest mood, the least pleasure in social activities, and the poorest capacity to achieve their goals. The researchers speculated this pattern might reflect age-related changes in brain structures associated with well-being that are similar between primate species.

Consider personality change, for example. One longitudinal study that followed thousands of Americans from age 41 to 50 found they became less neurotic and self-conscious with age. These personality changes were unrelated to the adults' experience of life adversity: resilience, not crisis, was the norm.

Another study that followed a sample of women from age 43 to 52 showed they tended to become less dependent and self-critical, and more confident, responsible and decisive, as they aged. These changes were unrelated to the women's menopausal status or empty nest experiences.

Even the self-reported midlife crises may have a silver lining. One study showed the more crises people reported, the more empathetic they were towards others. It is perhaps unsurprising older adults choose middle adulthood as the phase of life they most prefe

Only the women candidates responded with an apology, and both apologized for their occasional anger. Said Senator Elizabeth Warren, “I will ask for forgiveness. I know that sometimes I get really worked up. And sometimes I get a little hot. I don’t really mean to.” Senator Amy Klobuchar said, “Well, I’d ask for forgiveness, any time any of you get mad at me. I can be blunt, but I am doing this because I think it is so important to pick the right candidates here.”

Expressing anger can help you influence others and can help you make change or get your way. But this seems to be truer if you’re a man, especially a white man.

expressions of anger detracted from the credibility and influence of women and African Americans relative to White males. The authors suggest that angry women and angry African Americans are perceived as “emotional” and this is used to discredit them, and consequently their social influence is reduced. 

For concerned speakers of Spanish, however, the experience one of the leading activists featured in the Post, Natalia Mira, offers some insight into how they might get more used to change in what is ultimately a social construct. She started using gender-neutral Spanish in her daily life, with her parents, her taxi drivers, even when singing in the shower. By the time she was interviewed by a broadcast journalist, the words just came out with natural ease.

Some are motivated by potential business revenue, others by national security concerns.

Sometimes, they trade letters, opinion essays or social threads outlining their positions and attacking others’ in public view. More often, they tout their viewpoints without acknowledging alternatives, leaving the impression that their enlightened perspective is the inevitable lens through which to view A.I.

you’ll realize this isn’t really a debate only about A.I. It’s also a contest about control and power, about how resources should be distributed and who should be held accountable.

It is critical that we begin to recognize the ideologies driving what we are being told. Resolving the fracas requires us to see through the specter of A.I. to stay true to the humanity of our values.

Because language itself is part of their battleground, the different A.I. camps tend not to use the same words to describe their positions

One faction describes the dangers posed by A.I. through the framework of safety, another through ethics or integrity, yet another through security and others through economics.

The Doomsayers

These are the A.I. safety people, and their ranks include the “Godfathers of A.I.,” Geoff Hinton and Yoshua Bengio. For many years, these leading lights battled critics who doubted that a computer could ever mimic capabilities of the human mind

The technology historian David C. Brock calls these fears “wishful worries” — that is, “problems that it would be nice to have, in contrast to the actual agonies of the present.”

Reasonable sounding on their face, these ideas can become dangerous if stretched to their logical extremes. A dogmatic long-termer would willingly sacrifice the well-being of people today to stave off a prophesied extinction event like A.I. enslavement.

Many doomsayers say they are acting rationally, but their hype about hypothetical existential risks amounts to making a misguided bet with our future

OpenAI’s Sam Altman and Meta’s Mark Zuckerberg, both of whom lead dominant A.I. companies, are pushing for A.I. regulations that they say will protect us from criminals and terrorists. Such regulations would be expensive to comply with and are likely to preserve the market position of leading A.I. companies while restricting competition from start-ups

the roboticist Rodney Brooks has pointed out that we will see the existential risks coming, the dangers will not be sudden and we will have time to change course.

While we shouldn’t dismiss the Hollywood nightmare scenarios out of hand, we must balance them with the potential benefits of A.I. and, most important, not allow them to strategically distract from more immediate concerns.

they appear deeply invested in the idea that there is no limit to what their creations will be able to accomplish.

While the doomsayer faction focuses on the far-off future, its most prominent opponents are focused on the here and now. We agree with this group that there’s plenty already happening to cause concern: Racist policing and legal systems that disproportionately arrest and punish people of color. Sexist labor systems that rate feminine-coded résumés lower

Superpower nations automating military interventions as tools of imperialism and, someday, killer robots.

Propagators of these A.I. ethics concerns — like Meredith Broussard, Safiya Umoja Noble, Rumman Chowdhury and Cathy O’Neil — have been raising the alarm on inequities coded into A.I. for years. Although we don’t have a census, it’s noticeable that many leaders in this cohort are people of color, women and people who identify as L.G.B.T.Q.

Others frame efforts to reform A.I. in terms of integrity, calling for Big Tech to adhere to an oath to consider the benefit of the broader public alongside — or even above — their self-interest. They point to social media companies’ failure to control hate speech or how online misinformation can undermine democratic elections. Adding urgency for this group is that the very companies driving the A.I. revolution have, at times, been eliminating safeguards

reformers tend to push back hard against the doomsayers’ focus on the distant future. They want to wrestle the attention of regulators and advocates back toward present-day harms that are exacerbated by A.I. misinformation, surveillance and inequity.

Integrity experts call for the development of responsible A.I., for civic education to ensure A.I. literacy and for keeping humans front and center in A.I. systems.

Surely, we are a civilization big enough to tackle more than one problem at a time; even those worried that A.I. might kill us in the future should still demand that it not profile and exploit us in the present.

Other groups of prognosticators cast the rise of A.I. through the language of competitiveness and national security.

Some arguing from this perspective are acting on genuine national security concerns, and others have a simple motivation: money. These perspectives serve the interests of American tech tycoons as well as the government agencies and defense contractors they are intertwined with.

The Reformers

U.S. megacompanies pleaded to exempt their general purpose A.I. from the tightest regulations, and whether and how to apply high-risk compliance expectations on noncorporate open-source models emerged as a key point of debate. All the while, some of the moguls investing in upstart companies are fighting the regulatory tide. The Inflection AI co-founder Reid Hoffman argued, “The answer to our challenges is not to slow down technology but to accelerate it.”

The warriors’ narrative seems to misrepresent that science and engineering are different from what they were during the mid-20th century. A.I. research is fundamentally international; no one country will win a monopoly.

As the science-fiction author Ted Chiang has said, fears about the existential risks of A.I. are really fears about the threat of uncontrolled capitalism

Regulatory solutions do not need to reinvent the wheel. Instead, we need to double down on the rules that we know limit corporate power. We need to get more serious about establishing good and effective governance on all the issues we lost track of while we were becoming obsessed with A.I., China and the fights picked among robber barons.

By analogy to the health care sector, we need an A.I. public option to truly keep A.I. companies in check. A publicly directed A.I. development project would serve to counterbalance for-profit corporate A.I. and help ensure an even playing field for access to the 21st century’s key technology while offering a platform for the ethical development and use of A.I.

Also, we should embrace the humanity behind A.I. We can hold founders and corporations accountable by mandating greater A.I. transparency in the development stage, in addition to applying legal standards for actions associated with A.I. Remarkably, this is something that both the left and the right can agree on.