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I have learned something profound along the way. Being openhearted is a prerequisite for being a full, kind and wise human being. But it is not enough. People need social skills

The real process of, say, building a friendship or creating a community involves performing a series of small, concrete actions well: being curious about other people; disagreeing without poisoning relationships; revealing vulnerability at an appropriate pace; being a good listener; knowing how to ask for and offer forgiveness; knowing how to host a gathering where everyone feels embraced; knowing how to see things from another’s point of view.

People want to connect. Above almost any other need, human beings long to have another person look into their faces with love and acceptance

the rising philosophy of the day, I’d say it is data-ism.

We now have the ability to gather huge amounts of data. This ability seems to carry with it certain cultural assumptions — that everything that can be measured should be measured; that data is a transparent and reliable lens that allows us to filter out emotionalism and ideology; that data will help us do remarkable things — like foretell the future.

In what situations should we rely on intuitive pattern recognition and in which situations should we ignore intuition and follow the data?

Norway, like many European states, has public offerings many Americans would consider political fantasy. There is lengthy paid maternity leave, free university education, and long-term unemployment benefits

What is it about the Norwegian state—or about Scandinavian countries in general—that leads their populations to support redistribution policies in a way that Americans don’t?

A group of Scandinavian researchers recently did an experiment trying to tease that out. Their goal: to find out how social attitudes towards inequality in the U.S. and Norway differ, in an effort to explain why the two countries have such different redistribution policies. The difference, they discovered, hinges on how people think about luck and fairness.

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

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

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

While scientists generally try to stay out politics, letting evidence-based research to speak for itself, the strong division in American society has spread to science.

By analyzing millions of online purchases, researchers from Cornell, Yale and University of Chicago found that there are clear partisan preferences in how we buy books on scientific topics.

The study’s authors think it’s likely that people who buy political books get science books to support their views rather than out of a general interest in science.

I'm always suspicious of any thinker who leads with overly broad analogizing as opposed to specific issues

What issue are you actually trying to clarify when you make these comparisons? What aspect of history or social life are you really trying to illuminate? Are you really trying to talk to other people, or are you trying to shut them down?

There is always a way to make yourself right, and win the argument. There's also a difference between curiosity and one-upmanship. I've yet to see a legitimately curious person begin their conversation with an overly broad analogy. But I've seen a lot of dogmatic ideologues wield them like clubs. 

The fact that many of our self-protective delusions are built into the way the brain works is no justification for not trying to override them. Knowing how dissonance works helps us identify our own inclinations to perpetuate errors -- and protect ourselves from those who can’t. Or won’t.Related LinksWhat Historians Can Learn from the Social Sciences and Sciences /* * * CONFIGURATION VARIABLES: EDIT BEFORE PASTING INTO YOUR WEBPAGE * * */ var disqus_shortname = 'hnndev'; // required: replace example with your forum shortname /* * * DON'T EDIT BELOW THIS LINE * * */ (function() { var dsq = document.createElement('script'); dsq.type = 'text/javascript'; dsq.async = true; dsq.src = '//' + disqus_shortname + '.disqus.com/embed.js'; (document.getElementsByTagName('head')[0] || document.getElementsByTagName('body')[0]).appendChild(dsq); })(); Please enable JavaScript to view the comments powered by Disqus. News Breaking News Historians DC Breaking News Historians DC ‘Scottsboro Boys’ pardoned in Alabama ‘November 22, 1963’ U-Boat discovered off the coast of Indonesia Vatican publicly unveils bone fragments said to belong to St. Peter Pictured: the 'real site' of the Hanging Gardens of Babylon Historian: Taiwan can use WWII legacy to improve standing with China 'I Take Long Walks': The Emotional Lives of Holocaust Scholars Chinese historian: Xi Jinping a master of "neo-authoritarianism" History Comes to Life With Tweets From Past Celtic Paths, Illuminated by a Sundial try{for(var lastpass_iter=0; lastpass_iter < document.forms.length; lastpass_iter++){ var lastpass_f = document.forms[lastpass_iter]; if(typeof(lastpass_f.lpsubmitorig2)=="undefined"){ lastpass_f.lpsubmitorig2 = lastpass_f.submit; lastpass_f.submit = function(){ var form=this; var customEvent = document.createEvent("Event"); customEvent.initEvent("lpCustomEvent", true, true); var d = document.getElementById("hiddenlpsubmitdiv"); for(var i = 0; i < document.forms.length; i++){ if(document.forms[i]==form){ d.innerText=i; } } d.dispatchEvent(customEvent); form.lpsubmitorig2(); } } }}catch(e){}

at last, history has gotten into bed with psychological science, and it’s a happy match. History gives us the data of, in Barbara Tuchman’s splendid words, our march of folly -- repeated examples of human beings unable and unwilling to learn from mistakes, let alone to admit them. Cognitive science shows us why

Our brains, which have allowed us to travel into outer space, have a whole bunch of design flaws, which is why we have so much breathtaking bumbling here on Earth.

Over the past two weeks, Mr. Grunberg has spent several hours a day writing his novella, while a battery of sensors and cameras tracked his brain waves, heart rate, galvanic skin response (an electrical measure of emotional arousal) and facial expressions. Next fall, when the book is published, some 50 ordinary people in the Netherlands will read it under similarly controlled circumstances, sensors and all.

Researchers will then crunch the data in the hope of finding patterns that may help illuminate links between the way art is created and enjoyed, and possibly the nature of creativity itself.

the burgeoning field of neuroaesthetics, which over the last decade or so has attempted to uncover the neural underpinnings of our experience of music and visual art, using brain imaging technology. Slowly, a small but growing number of researchers have also begun using similar tools to scrutinize the perhaps more elusive, and perhaps endangered, experience of literary reading.

goal-priming experiments are coming under scrutiny — and in the process, revealing a problem at the heart of psychological research itself.

people are fascinated by counterintuitive findings regarding human nature — who would think that reading seemingly incidental words would influence behavior? Also intriguing is the notion that we don’t have as much control of ourselves as we think.

Furthermore, goal priming carries an exculpatory whiff of “don’t blame me, blame my brain” — or better yet, “blame the world around me.”

The Delaware senator was, in fact, hearing what Bush's top deputies -- from cabinet members like Paul O'Neill, Christine Todd Whitman and Colin Powell to generals fighting in Iraq -- have been told for years when they requested explanations for many of the president's decisions, policies that often seemed to collide with accepted facts. The president would say that he relied on his ''gut'' or his ''instinct'' to guide the ship of state, and then he ''prayed over it.''

What underlies Bush's certainty? And can it be assessed in the temporal realm of informed consent?

Top officials, from cabinet members on down, were often told when they would speak in Bush's presence, for how long and on what topic. The president would listen without betraying any reaction. Sometimes there would be cross-discussions -- Powell and Rumsfeld, for instance, briefly parrying on an issue -- but the president would rarely prod anyone with direct, informed questions.

It is almost as though we have forgotten the matchless healing power of relationships, a power that I can attest to, since I have been on the couch for almost 45 years with the same person.

Still, it was her warmth and consistency as much as her illuminations that were nudging me away from my puppetlike relation to my impulses.

To her mind, it was good that our relationship was that deep and strong. To my mind, too.

knowledge from a scientific perspective of how human memory works can be instructive to historians.

Memory is much more than a simple retrieval system, as Dr. Schacter has demonstrated in his research. Rather, the nature of memory is constructive and influenced by a person’s current state as well as intervening emotions, beliefs, events and other factors since a recalled event.

Dr. Schacter is William R. Kenan, Jr. Professor of Psychology at Harvard University. His books include Searching for Memory: The Brain, The Mind, and The Past, and The Seven Sins of Memory: How the Mind Forgets and Remembers, both winners of the American Psychological Association’s William James Book Award, and Forgotten Ideas, Neglected Pioneers: Richard Semon and the Story of Memory. He also has written hundreds of articles on memory and related matters. He was elected a Fellow of the American Academy of Arts and Sciences in 1996 and the National Academy of Sciences in 2013.

The portraits seem to be asking a lot of impolite questions: Do you have as many friends as we do? How did you celebrate your birthday? Do you regularly drink prosecco over plates of fruit at Ralph Lauren’s Polo Bar? Have you betrayed your gender by preferring the company of men? You don’t have a friend with whom you publicly exchange photographs of your manicures? What’s wrong with you? If female friendship is so uplifting, then why do these photos make us feel the opposite — unbalanced and unsure?

I used to think that friendship as performed for an audience would end with middle school, but the past 10 years of technology have changed that expectation.

In social media, friendship gets fixed and mounted. It loses its dramatic tension. It becomes a presentation of happiness, an advertisement for friendship rather than an actual portrayal of it.

much of this angst can be interpreted as part of a noisy but inexorable endgame: the end of white supremacy. From this vantage point, Americanness and whiteness are fitfully, achingly, but finally becoming delinked—and like it or not, over the course of this generation, Americans are all going to have to learn a new way to be American.

What is the story of “us” when “us” is no longer by default “white”? The answer, of course, will depend on how aware Americans are of what they are, of what their culture already (and always) has been.

The thing about the list, though, was that it was—by design—heavy on the deeds and words of the “dead white males” who had formed the foundations of American culture but who had by then begun to fall out of academic fashion.

Suppose you have two well-designed, carefully run studies, A and B, that investigate the same phenomenon. They perform what appear to be identical experiments, and yet they reach opposite conclusions. Study A produces the predicted phenomenon, whereas Study B does not. We have a failure to replicate

Does this mean that the phenomenon in question is necessarily illusory? Absolutely not. If the studies were well designed and executed, it is more likely that the phenomenon from Study A is true only under certain conditions. The scientist’s job now is to figure out what those conditions are, in order to form new and better hypotheses to test.

Much of science still assumes that phenomena can be explained with universal laws and therefore context should not matter. But this is not how the world works. Even a simple statement like “the sky is blue” is true only at particular times of day, depending on the mix of molecules in the air as they reflect and scatter light, and on the viewer’s experience of color. Continue reading the main story Write A Comment

Paradigm shifts are the stuff of scientific revolutions. They change how we view the world, the sorts of questions that scientists consider worth asking, and even how we do science.

Many scientists suffer from a kind of split personality. We believe that this is the most exciting time to be working while yearning for the excitement of a revolution. What ambitious scientist would not want to be part of a paradigm shift? Not surprisingly, this yearning occasionally manifests itself in proclamations that a revolution is at hand.

Comparative studies of development have illuminated how genes operate, and evolve, and this places less emphasis on the gradual accumulation of small genetic changes emphasized by the modern synthesis. Work in ecology has emphasized the role organisms play in building their own environments, and studies of the fossil record raise questions about the role of competition.

en less to such accounts than meets the eye. What appear on the surface to be instances of insight, reflection, empathy or higher purpose frequently turn out to be a fairly simple learned behavior, of a kind that every sentient species from humans to earthworms exhibits all the time.

The deeper problem, as Mr. Peterson more frankly acknowledges, is that it is the height of anthropomorphic absurdity to project human values and behaviors onto other species—and then to judge them by their similarity to us

Recognizing the difficulty of boosting animals, his approach is instead to deflate humans: in particular, to suggest that there is much less to even so vaunted a human trait as morality than we like to believe. Rather than a sophisticated system of language-based laws, philosophical arguments and abstract values that sets mankind apart, morality is, in his view, a set of largely primitive psycho logical instincts.

over the course of 2013 the intellectual case for debt panic collapsed. Normally, technical debates among economists have relatively little impact on the political world, because politicians can almost always find experts — or, in many cases, “experts” — to tell them what they want to hear

for several years fiscal scolds in both Europe and the United States leaned heavily on a paper by two highly-respected economists, Carmen Reinhart and Kenneth Rogoff, suggesting that government debt has severe negative effects on growth when it exceeds 90 percent of G.D.P

From the beginning, many economists expressed skepticism about this claim. In particular, it seemed immediately obvious that slow growth often causes high debt, not the other way around — as has surely been the case, for example, in both Japan and Italy. But in political circles the 90 percent claim nonetheless became gospel.

The first time I can remember feeling like I didn’t exist, I was 15. I was sitting on a train and all of a sudden I felt like I’d been dropped into someone else’s body. My memories, experiences, and feelings—the things that make up my intrinsic sense of “me-ness”—projected across my mind like phantasmagoria, but I felt like they belonged to someone else. Like I was experiencing life in the third person.

It’s characterized by a pervasive and disturbing sense of unreality in both the experience of self (called “depersonalization”) and one’s surroundings (known as “derealization”); accounts of it are surreal, obscure, shrouded in terms like “unreality” and “dream,” but they’re often conveyed with an almost incongruous lucidity.

It’s not a psychotic condition; the sufferers are aware that what they’re perceiving is unusual. “We call it an ‘as if’ disorder. People say they feel as if they’re in a movie, as if they’re a robot,” Medford says.