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WASHINGTON — The iconic blossoming cherry trees that ring the Tidal Basin here have symbolized the arrival of spring for nearly a century. This year, they will be one more sign of wacky and warming weather.

At the center of your brain, a clump of nerves—called the suprachiasmatic nucleus—oversees your body’s clock: the circadian rhythm. It determines when you feel sleepy and when you feel bright-eyed. It controls your blood pressure, your body temperature, and your sense of time. It turns your body into a finely tuned machine.

Your sleep-wake cycle is regulated by a protein called PER. The protein level rises and falls each day, peaking in the evening and plummeting at night. When PER levels are low, your blood pressure drops, heart rate slows, and thinking becomes foggier. You get sleepy. If you follow a diligent sleep routine—waking up the same time every day—your body learns to increase your PER levels in time for your alarm. About an hour before you’re supposed to wake up, PER levels rise (along with your body temperature and blood pressure). To prepare for the stress of waking, your body releases a cocktail of stress hormones, like cortisol. Gradually, your sleep becomes lighter and lighter.  And that’s why you wake up before your alarm. Your body hates your alarm clock. It’s jarring. It’s stressful. And it ruins all that hard work. It defeats the purpose of gradually waking up. So, to avoid being interrupted, your body does something amazing: It starts increasing PER and stress hormones earlier in the night. Your body gets a head start so the waking process isn’t cut short. It’s so precise that your eyelids open minutes—maybe even seconds—before the alarm goes off.

if you don’t wake before your alarm, you probably aren’t getting enough sleep—or you aren’t sleeping on a consistent schedule

The modeling study is far more a thought experiment than a prediction, given that, even in China, there is every indication that the world’s coal, particularly, will not all be exploited.

the loss of the entire Antarctic ice sheet would take millenniums, but up to 100 feet of sea level rise could result within 1,000 years, with the rate of the rise beginning to increase a century or two from now. That finding meshes with the 2014 paper on the “collapse” of the West Antarctic Ice Sheet.

In interviews, scientists said that such long-term risks raise profound moral questions for people of today. “What right do we have to do things that, even if they don’t affect us, are going to be someone else’s problem a thousand years from now?” asked Ian Joughin, an ice sheet expert at the University of Washington who was not involved in the new research. “Is it fair to do that so we can go on burning fuel as fast as we can?”

If you’ve ever studied a foreign language, you know that in many languages, nouns —even inanimate objects— have grammatical gender.

As it turns out, a language’s grammatical gender can have significant and surprising effects on cognition.

So linguistic gender can spill over into other mental processes, leading us to judge and categorize inanimate and abstract nouns as truly having a gender, even though we logically know better.

No one was more influential — or more terrifying, some would say — than Paul R. Ehrlich, a Stanford University biologist. His 1968 book, “The Population Bomb,” sold in the millions with a jeremiad that humankind stood on the brink of apocalypse because there were simply too many of us. Dr. Ehrlich’s opening statement was the verbal equivalent of a punch to the gut: “The battle to feed all of humanity is over.” He later went on to forecast that hundreds of millions would starve to death in the 1970s, that 65 million of them would be Americans, that crowded India was essentially doomed, that odds were fair “England will not exist in the year 2000.” Dr. Ehrlich was so sure of himself that he warned in 1970 that “sometime in the next 15 years, the end will come.” By “the end,” he meant “an utter breakdown of the capacity of the planet to support humanity.”

After the passage of 47 years, Dr. Ehrlich offers little in the way of a mea culpa. Quite the contrary. Timetables for disaster like those he once offered have no significance, he told Retro Report, because to someone in his field they mean something “very, very different” from what they do to the average person. The end is still nigh, he asserted, and he stood unflinchingly by his 1960s insistence that population control was required, preferably through voluntary methods. But if need be, he said, he would endorse “various forms of coercion” like eliminating “tax benefits for having additional children.”

Stewart Brand, founding editor of the Whole Earth Catalog. On this topic, Mr. Brand may be deemed a Keynesian, in the sense of an observation often attributed to John Maynard Keynes: “When the facts change, I change my mind, sir. What do you do?” Mr. Brand’s formulation for Retro Report was to ask, “How many years do you have to not have the world end” to reach a conclusion that “maybe it didn’t end because that reason was wrong?”

today’s young people simply don’t drive like their predecessors did. In 2010, adults between the ages of 21 and 34 bought just 27 percent of all new vehicles sold in America, down from the peak of 38 percent in 1985. Miles driven are down, too. Even the proportion of teenagers with a license fell, by 28 percent, between 1998 and 2008.

What if Millennials’ aversion to car-buying isn’t a temporary side effect of the recession, but part of a permanent generational shift in tastes and spending habits? It’s a question that applies not only to cars, but to several other traditional categories of big spending—most notably, housing. And its answer has large implications for the future shape of the economy—and for the speed of recovery.

Half of a typical family’s spending today goes to transportation and housing

Aristotle famously said there were two basic types of joy: hedonia, or that keg-standing, Netflix binge-watching, Nutella-from-the-jar selfish kind of pleasure, and eudaimonia, or the pleasure that comes from helping others, doing meaningful work, and otherwise leading a life well-lived.

"Happiness without meaning characterizes a relatively shallow, self-absorbed or even selfish life, in which things go well, needs and desire are easily satisfied, and difficult or taxing entanglements are avoided,

“While happiness is an emotion felt in the here and now, it ultimately fades away, just as all emotions do ... Meaning, on the other hand, is enduring. It connects the past to the present to the future.”

Our addiction to consuming things is a vicious cycle, and buying a bigger house to store it all isn’t the answer.

personal storage industry rakes in $22bn each year, and it’s only getting bigger. Why?

We shop because we’re bored, anxious, depressed or angry, and we make the mistake of buying material goods and thinking they are treats which will fill the hole, soothe the wound, make us feel better. The problem is, they’re not treats, they’re responsibilities and what we own very quickly begins to own us.

A 'brain training' iPad game developed and tested by researchers at the University of Cambridge may improve the memory of patients with schizophrenia

Schizophrenia is a long-term mental health condition that causes a range of psychological symptoms, ranging from changes in behaviour through to hallucinations and delusions

patients are still left with debilitating cognitive impairments, including in their memory

Ever since the 1930s, young people in America have reported feeling increasingly anxious and depressed. And no one knows exactly why.One of the researchers who has done the most work on this subject is Dr. Jean Twenge, a social psychologist at San Diego State University who is the author of Generation Me: Why Today’s Young Americans Are More Confident, Assertive, Entitled—and More Miserable Than Ever Before. She’s published a handful of articles on this trajectory, and the underlying story, she thinks, is a rather negative one. “I think the research tells us that modern life is not good for mental health,” she said.

The words “depression” and “anxiety” themselves, after all, mean very different things to someone asked about them in 1935 as compared to 1995, so surveys that invoke these concepts directly only have limited utility for longitudinal study. To get around this, Twenge prefers to rely on surveys and inventories in which respondents are asked about specific symptoms which are frequently correlated with anxiety and depression

Much of the richest data on this question, then, comes from the Minnesota Multiphasic Personality Inventory (MMPI), which has been administered to high school and college students since the 1930s — and which includes many questions about symptoms. Specifically, it asks — among many other things — whether respondents feel well-rested when they wake up, whether they have trouble thinking, and whether they have experienced dizzy spells, headaches, shortness of breath, a racing heart, and so on.

Peterson is traveling the English-speaking world in order to spread the message of this core conviction: that the way to fix what ails Western societies is a psychological project, targeted at helping individuals to get their lives in order, not a sociological project that seeks to improve society through politics, or popular culture, or by focusing on class, racial, or gender identity.

the Aspen Ideas Festival, which is co-sponsored by the Aspen Institute and The Atlantic, was an anomaly in this series of public appearances: a gathering largely populated by people—Democrats and centrist Republicans, corporate leaders, academics, millionaire philanthropists, journalists—invested in the contrary proposition, that the way to fix what ails society is a sociological project, one that effects change by focusing on politics, or changing popular culture, or spurring technological advances, or investing more in diversity and inclusiveness.

Many of its attendees, like many journalists, are most interested in Peterson as a political figure at the center of controversies

When it comes to direct evidence of an industrial civilization—things like cities, factories, and roads—the geologic record doesn’t go back past what’s called the Quaternary period 2.6 million years ago

if we’re going back this far, we’re not talking about human civilizations anymore. Homo sapiens didn’t make their appearance on the planet until just 300,000 years or so ago. That means the question shifts to other species, which is why Gavin called the idea the Silurian hypothesis

could researchers find clear evidence that an ancient species built a relatively short-lived industrial civilization long before our own? Perhaps, for example, some early mammal rose briefly to civilization building during the Paleocene epoch about 60 million years ago. There are fossils, of course. But the fraction of life that gets fossilized is always minuscule and varies a lot depending on time and habitat. It would be easy, therefore, to miss an industrial civilization that only lasted 100,000 years—which would be 500 times longer than our industrial civilization has made it so far.

in a self-report questionnaire completed by more than 80,000 American adults, self-control ranked lowest among 24 strengths of character.

three out of four parents said they thought self-control has declined in the past half-century.

Without a time machine that allows us to travel backward and compare Americans from different decades on the same self-control measures, we can’t be sure. Indeed, the scant scientific evidence on the question suggests that if anything, the capacity to delay gratification may be increasing.

I’d like to offer you two models of human development.

The first is what you might call The Four Kinds of Happiness. The lowest kind of happiness is material pleasure, having nice food and clothing and a nice house. Then there is achievement, the pleasure we get from earned and recognized success. Third, there is generativity, the pleasure we get from giving back to others. Finally, the highest kind of happiness is moral joy, the glowing satisfaction we get when we have surrendered ourselves to some noble cause or unconditional love.

The big difference between these two schemes is that The Four Kinds of Happiness moves from the self-transcendence individual to the relational and finally to the transcendent and collective. Maslow’s hierarchy of needs, on the other hand, moves from the collective to the relational and, at its peak, to the individual. In one the pinnacle of human existence is in quieting and transcending the self; in the other it is liberating and actualizing the self.

picture yourself in our grandchildren’s time, a century hence. Significant global warming has occurred, as scientists predicted. Nature’s longstanding, repeatable patterns — relied on for millenniums by humanity to plan everything from infrastructure to agriculture — are no longer so reliable. Cycles that have been largely unwavering during modern human history are disrupted by substantial changes in temperature and precipitation.

As Earth’s warming stabilizes, new patterns begin to appear. At first, they are confusing and hard to identify. Scientists note similarities to Earth’s emergence from the last ice age. These new patterns need many years — sometimes decades or more — to reveal themselves fully, even when monitored with our sophisticated observing systems

Disruptive societal impacts will be widespread.

they also affect perception and judgment. When people are told which way to turn, it relieves them of the need to create their own routes and remember them. They pay less attention to their surroundings. And neuroscientists can now see that brain behavior changes when people rely on turn-by-turn directions.

2017, researchers asked subjects to navigate a virtual simulation of London’s Soho neighborhood and monitored their brain activity, specifically the hippocampus, which is integral to spatial navigation

The hippocampus makes an internal map of the environment and this map becomes active only when you are engaged in navigating and not using GPS,

we have all come across people who appear to have next to no understanding of world events – but who talk with the utmost confidence and conviction

the latest psychological research can now help us to understand why

the “illusion of explanatory depth”

The Sars-CoV-2 virus almost certainly originated in bats, which have evolved fierce immune responses to viruses, researchers have discovered. These defences drive viruses to replicate faster so that they can get past bats’ immune defences. In turn, that transforms the bat into a reservoir of rapidly reproducing and highly transmissible viruses

“This virus probably jumped from a bat into another animal, and that other animal was probably near a human, maybe in a market,

Virus-ridden particles are inhaled by others and come into contact with cells lining the throat and larynx. These cells have large numbers of receptors – known as Ace-2 receptors – on their surfaces. (Cell receptors play a key role in passing chemicals into cells and in triggering signals between cells.

So the unfolding of the universe – biotic, and perhaps abiotic too – appears to be partially beyond natural law. In its place is a ceaseless creativity, with no supernatural creator. If, as a result of this creativity, we cannot know what will happen

then reason, the Enlightenment’s highest human virtue, is an insufficient guide to living our lives. We must use reason, emotion, intuition, all that our evolution has brought us. But that means understanding our full humanity: we need Einstein and Shakespeare in the same room.

Yet what is more awesome: to believe that God created everything in six days, or to believe that the biosphere came into being on its own, with no creator, and partially lawlessly? I find the latter proposition so stunning, so worthy of awe and respect, that I am happy to accept this natural creativity in the universe as a reinvention of “God”. From it, we can build a sense of the sacred that encompasses all life and the planet itself. From it, we can change our value system across the globe and try, together, to ease the fears of religious fundamentalists with a safe, sacred space we can share. And from it we can, if we are wise, find means to avert wars of civilisations, the ravages of global warming, and the potential disaster of peak oil.