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What’s different about Murray’s analysis is that his villain — largely implicit in the book, but a central presence nonetheless — is the cultural revolution of the 1970s and the consequent relaxation of traditional social restraints, like the disapproval of child-bearing out of wedlock.

What’s missing from Murray’s book, as Paul Krugman pointed out in his column on Friday, is money. There is absolutely a cultural chasm between the 1 percent and the 99 percent (as I argued in The Atlantic last year) — but culture is a symptom and not a cause of the gap. What’s going on is what MIT economist David Autor has dubbed the polarization of the labor market and what Maarten Goos and Alan Manning at the Centre for Economic Performance at the LSE call the division of the world of work into “lousy” and “lovely” jobs.

Part of that shift is being driven by the technology revolution, whose latest wave is the rise of the machine-to-machine economy

certain mental skills will become less valuable because computers will take over. Having a great memory will probably be less valuable. Being able to be a straight-A student will be less valuable — gathering masses of information and regurgitating it back on tests. So will being able to do any mental activity that involves following a set of rules.

what human skills will be more valuable?

In the news business, some of those skills are already evident.

to be a scholar is, often, to be irrelevant.

One reason is the anti-intellectualism in American life

over all, there are, I think, fewer public intellectuals on American university campuses today than a generation ago.

or years, sociologists and linguists have studied that lilt, referring to it as “uptalk” or “high-rising intonation.” They found its presence in large pockets throughout the English-speaking world — Australia? England? New Zealand? Some date it to the 1950s, others say it is centuries old.

und that the rising inflection can suggest a range of nuanced meanings in different geographical areas and conversational contexts.

Men don’t think they do it, but they do,” said Amanda Ritchart, a graduate student and co-author of the project, which was presented earlier this month at a meeting of the Acoustical Society of America. The researchers gave the speakers two tasks: using a map

This set me thinking about why we are so certain that Zeus never existed. Of course, we are in no position to say that he did.  But are we really in a position to say that he didn’t?

there were “epiphanies” that could “indicate not merely a visible or audible epiphany (whether in the light of day or through a dream . . .) but also any clear expression of a god’s favor such as weather conditions hampering an enemy, a miraculous escape, or a cure;

Why did belief in the gods persist in spite of critical challenges? What evidence seemed decisive to the ancient Greeks? 

From quite early on in my career, there were two critical observations that came to form the core of my subsequent life’s work.  The first observation is that the most salient characteristic of emotion in people is the fact that each person responds differently to life’s slings and arrows.  Each of us is unique in our emotional make-up and this individuality determines why some people are resilient and others vulnerable, why some have high levels of well-being despite objective adversity while others decompensate rapidly in the response to the slightest setback.

the great fortune I had early in my career to be around some remarkable people.  They were remarkable not because of their academic or professional achievements, but rather because of their demeanor, really because of their emotional style.  These were extremely kind and generous people.  They were very attentive, and when I was in their presence I felt as if I was the sole and complete focus of all of their attention.  They were people that I found myself wishing to be around more.  And I learned that one thing all of these people had in common was a regular practice of meditation.  And I asked them if they were like that all of their lives and they assured me they were not, but rather that these qualities had been nurtured and cultivated by their meditative practices.

It wasn’t until many years later that I encountered neuroplasticity and recognized that the mechanisms of neuroplasticity were an organizing framework for understanding how emotional styles could be transformed.  While they were quite stable over time in most adults, they could still be changed through systematic practice of specific mental exercises.  In a very real and concrete sense, we could change our brains by transforming our minds.  And there was no realm more important for that to occur than emotion.  For it is so that our emotional styles play an incredibly important role in determining who will be vulnerable to psychopathology

editor Jocelyn Glei and her team at Behance’s 99U pull together another package of practical wisdom from 21 celebrated creative entrepreneurs. Despite the somewhat self-helpy, SEO-skewing title, this compendium of advice is anything but contrived. Rather, it’s a no-nonsense, experience-tested, life-approved cookbook for creative intelligence, exploring everything from harnessing the power of habit to cultivating meaningful relationships that enrich your work to overcoming the fear of failure.

If the twentieth-century career was a ladder that we climbed from one predictable rung to the next, the twenty-first-century career is more like a broad rock face that we are all free-climbing. There’s no defined route, and we must use our own ingenuity, training, and strength to rise to the top. We must make our own luck.

Lucky people take advantage of chance occurrences that come their way. Instead of going through life on cruise control, they pay attention to what’s happening around them and, therefore, are able to extract greater value from each situation… Lucky people are also open to novel opportunities and willing to try things outside of their usual experiences. They’re more inclined to pick up a book on an unfamiliar subject, to travel to less familiar destinations, and to interact with people who are different than themselves.

The presence of humans rarely improves the lives of neighboring species. Yet a study shows that indigenous Australian hunters create prime habitat for a desert-dwelling lizard.

The frequent burning creates a patchy mosaic of charred lands and vegetation springing up in various stages of regrowth.

The lizards may prefer these edges because emerging vegetation from recently burned patches bears more food, the researchers speculate.

Why do people believe in God? What is our evidence that there is an invisible agent who has a real impact on our lives? How can those people be so confident?

These are the questions that university-educated liberals ask about faith. They are deep questions. But they are also abstract and intellectual. They are philosophical questions. In an evangelical church, the questions would probably have circled around how to feel God’s love and how to be more aware of God’s presence. Those are fundamentally practical questions.

The role of belief in religion is greatly overstated, as anthropologists have long known. In 1912, Émile Durkheim, one of the founders of modern social science, argued that religion arose as a way for social groups to experience themselves as groups. He thought that when people experienced themselves in social groups they felt bigger than themselves, better, more alive — and that they identified that aliveness as something supernatural. Religious ideas arose to make sense of this experience of being part of something greater. Durkheim thought that belief was more like a flag than a philosophical position: You don’t go to church because you believe in God; rather, you believe in God because you go to church.

THIS fall, one in 11 kindergarten-age children in the United States will not be going to class. Parents of these children often delay school entry in an attempt to give them a leg up on peers, but this strategy is likely to be counterproductive.

Teachers may encourage redshirting because more mature children are easier to handle in the classroom and initially produce better test scores than their younger classmates.

This advantage fades by the end of elementary school, though, and disadvantages start to accumulate. In high school, redshirted children are less motivated and perform less well. By adulthood, they are no better off in wages or educational attainment — in fa

Even the highly gifted students in my Shakespeare classes at Harvard are less likely to be touched by the subtle magic of his words than I was so many years ago or than my students were in the 1980s in Berkeley, Calif. What has happened? It is not that my students now lack verbal facility. In fact, they write with ease, particularly if the format is casual and resembles the texting and blogging that they do so constantly. The problem is that their engagement with language, their own or Shakespeare’s, often seems surprisingly shallow or tepid.

There are many well-rehearsed reasons for the change: the rise of television followed by the triumph of digital technology, the sending of instant messages instead of letters, the ‘‘visual turn’’ in our culture, the pervasive use of social media. In their wake, the whole notion of a linguistic birthright could be called quaint, the artifact of particular circumstances that have now vanished

For my parents, born in Boston, the English language was a treasured sign of arrival and rootedness; for me, a mastery of Shakespeare, the supreme master of that language, was like a purchased coat of arms, a title of gentility tracing me back to Stratford-upon-Avon.

In a 2015 study by the Pew Research Center, 89 percent of cellphone owners said they had used their phones during the last social gathering they attended. But they weren’t happy about it; 82 percent of adults felt that the way they used their phones in social settings hurt the conversation.

I’ve been studying the psychology of online connectivity for more than 30 years. For the past five, I’ve had a special focus: What has happened to face-to-face conversation in a world where so many people say they would rather text than talk?

Young people spoke to me enthusiastically about the good things that flow from a life lived by the rule of three, which you can follow not only during meals but all the time. First of all, there is the magic of the always available elsewhere. You can put your attention wherever you want it to be. You can always be heard. You never have to be bored.

Researchers have developed a cheap and rapid test that reveals a person’s full history of viral infections from a single drop of blood.

The test allows doctors to read out a list of the viruses that have infected, or continue to infect, patients even when they have not caused any obvious symptoms. The technology means that GPs could screen patients for all of the viruses capable of infecting people

When a droplet of blood from a patient is mixed with the modified viruses, any antibodies they have latch on to human virus proteins they recognise as invaders. The scientists then pull out the antibodies and identify the human viruses from the protein fragments they have stuck to.

Nathan Radke claims that Charlie Brown is an existentialist.

Our anti-hero sits, despondent. He is alone, both physically and emotionally. He is alienated from his peers. He is fearfully awaiting a punishment for his actions. In desperation, he looks to God for comfort and hope. Instead, his angst overwhelms him, and manifests itself as physical pain. There is no comfort to be found.

When we are exposed to something every day we can eventually lose sight of its brilliance. Newspaper readers have been exposed to Charles Schulz’s comic strip ‘Peanuts’ for over half a century. Even now, a few years after Schulz died, many newspapers continue to carry reruns of his strips, and bookstores offer Peanuts collections

The American Psychological Association on Friday overwhelmingly approved a new ban on any involvement by psychologists in national security interrogations conducted by the United States government, even noncoercive interrogations now conducted by the Obama administration.

The ban was approved by the association’s council by a vote of 156 to 1. Seven council members abstained, while one was recused.

The ban passed on Friday says that “psychologists shall not conduct, supervise, be in the presence of, or otherwise assist any national security interrogations for any military or intelligence entities, including private contractors working on their behalf, nor advise on conditions of confinement insofar as these might facilitate such an interrogation.” The measure’s backers added language on Friday that stated that psychologists may consult with the government on broad interrogation policy, but may not get involved in any specific interrogation or consult on the specific detention conditions for detainees.

Happiness is more like knowledge than like belief. There are lots of things we believe but don’t know. Knowledge is not just up to you, it requires the cooperation of the world beyond you — you might be mistaken. Still, even if you’re mistaken, you believe what you believe. Pleasure is like belief that way. But happiness isn’t just up to you. It also requires the cooperation of the world beyond you. Happiness, like knowledge, and unlike belief and pleasure, is not a state of mind.

If happiness is not a state of mind, if happiness is a kind of tango between your feelings on one hand and events and things in the world around you on the other, then there’s the possibility of error about whether you’re happy. If you believe you’re experiencing pleasure or, perhaps especially, pain, then, presumably, you are. But the view of happiness here allows that “you may think you’re happy, but you’re not.”

One especially apt way of thinking about happiness — a way that’s found already in the thought of Aristotle — is in terms of “flourishing.” Take someone really flourishing in their new career, or really flourishing now that they’re off in college. The sense of the expression is not just that they feel good, but that they’re, for example, accomplishing some things and taking appropriate pleasure in those accomplishments. If they were simply sitting at home playing video games all day, even if this seemed to give them a great deal of pleasure, and even if they were not frustrated, we wouldn’t say they were flourishing. Such a life could not in the long term constitute a happy life. To live a happy life is to flourish.

innovation often comes at a price. And sometimes I wonder if the price is a piece of ourselves.

I’m not even sure these new instruments are genuinely “social.” There is something decidedly faux about the camaraderie of Facebook, something illusory about the connectedness of Twitter.

Twitter is not just an ambient presence. It demands attention and response. It is the enemy of contemplation.

Ghosts exist only in the mind, and scientists know just where to find them, an EPFL study suggests

In their experiment, Blanke’s team interfered with the sensorimotor input of participants in such a way that their brains no longer identified such signals as belonging to their own body, but instead interpreted them as th

ose of someone else.

As human populations disperse, the separation leads to changes both in genes and in language. So if we look at human DNA and languages over time, we should find that they differ along similar geographic lines.

researchers decided to match large collections of geographic, linguistic, and genetic data on hundreds of human populations worldwide.

A new study, published in Proceedings of the National Academy of Sciences, quantifies the complicated relationship between these three factors. Researchers compared the geographic presence of two things in human populations across the world: alleles (trait-defining stretches of DNA) and phonemes (the distinct units of sound that make up spoken language).

Playfulness is what makes us human. Doing pointless, purposeless things, just for fun. Doing things for the sheer devilment of it. Being silly for the sake of being silly. Larking around. Taking pleasure in activities that do not advantage us and have nothing to do with our survival. These are the highest signs of intelligence. It is when a creature, having met and surmounted all the practical needs that face him, decides to dance that we know we are in the presence of a human. It is when a creature, having successfully performed all necessary functions, starts to play the fool, just for the hell of it, that we know he is not a robot.

All at once, it was clear. The bush people, lounging about after dark in their family shelter, perhaps around a fire – basically just hanging out – had been amusing themselves doing a bit of rock art. And perhaps with some leftover red paste, a few of the younger ones had had a competition to see who could jump highest and make their fingermarks highest up the overhang. This was not even art. It called for no particular skill. It was just mucking about. And yet, for all the careful beauty of their pictures, for all the recognition of their lives from the vantage point of my life that was sparked in me by the appreciation of their artwork, it was not what was skilful that brought me closest to them. It was what was playful. It was their jumping and daubing finger-blobs competition that brought them to me, suddenly, as fellow humans across all those thousands of years. It tingled my spine.

An age is coming when machines will be able to do everything. “Ah,” you say, “but they will not be conscious.” But how will we know a machine is not conscious – how do we know another human being is conscious? There is only one way. When it starts to play. In playfulness lies the highest expression of the human spirit.