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With people around the world practicing social distancing and self-isolation to curb the further spread of coronavirus, some are starting to feel the effects of a lack of human touch.

“Touch is the fundamental language of connection,” says Keltner. “When you think about a parent-child bond or two friends or romantic partners, a lot of the ways in which we connect and trust and collaborate are founded in touch.”

It’s not just about how we feel emotionally. Keltner adds that “touch deprivation” can impact people on a psychological and even physical level

Exposure to saccharin and sucralose significantly impaired glycemic response, but this was not seen with the aspartame or stevia groups

None of the blood markers show real changes in any group except for insulin levels going up in the glucose and stevia groups (and since everyone was getting glucose as part of the dosing, that suggests a lowering of the glucose-driven insulin response overall).

what all of the sweetener patients showed, though, were significant changes in the gut microbiome, and these correlated with the glycemic response changes in the saccharin and sucralose groups. These changes were apparent at both the species distribution level and at the metabolome level.

What's very interesting, I think, as we keep pushing forward with technology, is we’ll be able to take more and more data from those invisible parts of the world and start feeding them into our brain.  

On Monday October 20, 2014, the Regents, as part of their effort to promote new national Common Core standards and mystically prepare students for non-existing 21st century technological careers, voted unanimously that students did not have to pass both United States and Global History exams in order to graduate from high school and maintained that they were actually raising academic standards.

The Global History exam will also be modified so that students will only be tested on events after 1750, essentially eliminating topics like the early development of civilizations, ancient empires, the rise of universal religions, the Columbian Exchange, and trans-Atlantic Slave Trade from the test.

As a result, social studies is no longer taught in the elementary school grades

The year 1995 was heralded as the beginning of the “New Economy.” Digital communication was set to upend markets and change everything. But economists by and large didn’t buy into the hype.

Today we are seeing similar hype about machine intelligence. But once again, as economists, we believe some simple rules apply. Technological revolutions tend to involve some important activity becoming cheap, like the cost of communication or finding information. Machine intelligence is, in its essence, a prediction technology, so the economic shift will center around a drop in the cost of prediction.

The first effect of machine intelligence will be to lower the cost of goods and services that rely on prediction. This matters because prediction is an input to a host of activities including transportation, agriculture, healthcare, energy manufacturing, and retail.

THOSE who’ve been raising alarms about Facebook are right: Almost every minute that we spend on our smartphones and tablets and laptops, thumbing through favorite websites and scrolling through personalized feeds, we’re pointed toward foregone conclusions. We’re pressured to conform

We’re the real culprits. When it comes to elevating one perspective above all others and herding people into culturally and ideologically inflexible tribes, nothing that Facebook does to us comes close to what we do to ourselves.

I’m talking about how we use social media in particular and the Internet in general — and how we let them use us. They’re not so much agents as accomplices, new tools for ancient impulses, part of “a long sequence of technological innovations that enable us to do what we want

the act of formulating questions enables us “to organize our thinking around what we don’t know.” This makes questioning a good skill to hone in dynamic times.

Asking questions can help spark the innovative ideas that many companies hunger for these days

By the time we’re in the workplace, many of us have gotten out of the habit of asking fundamental questions about what’s going on around us. And some people worry that asking questions at work reveals ignorance or may be seen as slowing things down.

one theme emerges from the media coverage of people's relationships with our current set of technologies: Consumers want digital willpower. App designers in touch with the latest trends in behavioral modification--nudging, the quantified self, and gamification--and good old-fashioned financial incentive manipulation, are tackling weakness of will. They're harnessing the power of payouts, cognitive biases, social networking, and biofeedback. The quantified self becomes the programmable self.

the trend still has multiple interesting dimensions

Individuals are turning ever more aspects of their lives into managerial problems that require technological solutions. We have access to an ever-increasing array of free and inexpensive technologies that harness incredible computational power that effectively allows us to self-police behavior everywhere we go. As pervasiveness expands, so does trust.

When we decide that certain goods may be bought and sold, we decide, at least implicitly, that it is appropriate to treat them as commodities, as instruments of profit and use. But not all goods are properly valued in this way. The most obvious example is human beings. Slavery was appalling because it treated human beings as a commodity, to be bought and sold at auction. Such treatment fails to value human beings as persons, worthy of dignity and respect; it sees them as instruments of gain and objects of use. Something similar can be said of other cherished goods and practices. We don’t allow children to be bought and sold, no matter how difficult the process of adoption can be or how willing impatient prospective parents might be. Even if the prospective buyers would treat the child responsibly, we worry that a market in children would express and promote the wrong way of valuing them. Children are properly regarded not as consumer goods but as beings worthy of love and care. Or consider the rights and obligations of citizenship. If you are called to jury duty, you can’t hire a substitute to take your place. Nor do we allow citizens to sell their votes, even though others might be eager to buy them. Why not? Because we believe that civic duties are not private property but public responsibilities. To outsource them is to demean them, to value them in the wrong way. These examples illustrate a broader point: some of the good things in life are degraded if turned into commodities. So to decide where the market belongs, and where it should be kept at a distance, we have to decide how to value the goods in question—health, education, family life, nature, art, civic duties, and so on. These are moral and political questions, not merely economic ones. To resolve them, we have to debate, case by case, the moral meaning of these goods, and the proper way of valuing them.

not everything we can see and therefore not everything we can mentally grasp can be put into words.

he believed those things about which we have to be silent to be the most important.

Philosophical confusion, he maintained, had its roots not in the relatively superficial thinking expressed by words but in that deeper territory studied by Freud, the pictorial thinking that lies in our unconscious and is expressed only involuntarily in, for example, our dreams, our doodles and in our “Freudian slips”

Art & Design Books Film Ideas Music & Performance TV & Radio Food & Drink Blog Return to: Home | Culture | Books The Joy of Secularism: 11 Essays for How We Live Now By George Levine Reviewed by Terry Eagleton - 22 June 2011 82 comments Print version Email a friend Listen RSS Misunderstanding what it means to be secular.

Societies become truly secular not when they dispense with religion but when they are no longer greatly agitated by it. It is when religious faith ceases to be a vital part of the public sphere

Christianity is certainly other-worldly, and so is any reasonably sensitive soul who has been reading the newspapers. The Christian gospel looks to a future transformation of the appalling mess we see around us into a community of justice and friendship, a change so deep-seated and indescribable as to make Lenin look like a Lib Dem.“This [world] is our home," Levine comments. If he really feels at home in this crucifying set-up, one might humbly suggest that he shouldn't. Christians and political radicals certainly don't.

let’s look at this person with the extraordinary character, the woman Te’o fell for. There was a picture, from their online encounters, of a lovely woman, a Stanford student, supposedly. There was a voice, from telephone conversations, of someone as well. And that someone finally called him up in early December and said the whole thing was a hoax perpetuated by an acquaintance in California, according to Deadspin, which broke the story.

“The pain was real,” said Swarbrick. “The grief was real. The affection was real. That’s the nature of this sad, cruel game.”

No, that’s the nature of people who develop relationships through a screen. The Internet is the cause of much of today’s commitment-free, surface-only living; it’s also the explanation for why someone could tumble head-over-heels for a pixelated cipher. Online dating was only the start of what led us down this road.

We rely on computers to fly our planes, find our cancers, design our buildings, audit our businesses. That's all well and good. But what happens when the computer fails?

On the evening of February 12, 2009, a Continental Connection commuter flight made its way through blustery weather between Newark, New Jersey, and Buffalo, New York.

The Q400 was well into its approach to the Buffalo airport, its landing gear down, its wing flaps out, when the pilot’s control yoke began to shudder noisily, a signal that the plane was losing lift and risked going into an aerodynamic stall. The autopilot disconnected, and the captain took over the controls. He reacted quickly, but he did precisely the wrong thing: he jerked back on the yoke, lifting the plane’s nose and reducing its airspeed, instead of pushing the yoke forward to gain velocity.

our technology has become extremely adept at creating products that correspond to our fantasy ideal of an erotic relationship, in which the beloved object asks for nothing and gives everything, instantly, and makes us feel all powerful, and doesn’t throw terrible scenes when it’s replaced by an even sexier object and is consigned to a drawer.

the ultimate goal of technology, the telos of techne, is to replace a natural world that’s indifferent to our wishes — a world of hurricanes and hardships and breakable hearts, a world of resistance — with a world so responsive to our wishes as to be, effectively, a mere extension of the self.

the world of techno-consumerism is therefore troubled by real love, and that it has no choice but to trouble love in turn.

Could a few feet of the cold stuff really have such a fundamental effect on beliefs and behavior? Absolutely, according to recent studies on how temperature influences us at an unconscious level. Researchers affiliated with the Center for Decision Sciences at Columbia Business School measured the public's changing attitudes about climate change

Those who felt that the current day was warmer than usual for the time of year were more likely to believe in and worry about global warming than those who thought it was cooler outside. They were also more likely to donate the money they earned from taking the survey to a charity that did work on climate change.

The researchers call this bias "attribute substitution," meaning that we take a simple judgment, like noting a warm or cold day, and apply it to a larger, more complex one, like whether the planet is headed for a meltdown

privacy is in turn the basis of a person's capacity for friendship and intimacy. [People] who lose the guarantee of privacy also eventually lose the capacity for making friends.

What is unsettling is that so many of us are voluntarily declining this right to privacy, and opening up our lives to a vast consortium of various, and often spurious, acquaintances: "Facebook friends."

Aside from the basics -- relationship status (whether listed or unlisted, have a look at the photo albums -- you'll know), age, school and other categories such as employment, by reading between the lines you will discover a wealth of information about poor Joe's hapless existence: his income, the details of his social life, if he got fat(ter), if his Grandma/dog/dealer died, what he's eating, the movies he likes, the movies he doesn't like, if he got dumb(er), if he's getting any, if he's a drunkard, if he drives a Camaro, if he voted for Obama (he didn't), if he watches Glenn Beck (he does), etc. etc. etc. It is likely that you will be able to determine, in a very real sense, the nature of Joe's current existence, warts and all.

we are living in an increasingly post-idea world — a world in which big, thought-provoking ideas that can’t instantly be monetized are of so little intrinsic value that fewer people are generating them and fewer outlets are disseminating them, the Internet notwithstanding. Bold ideas are almost passé.

we live in a post-Enlightenment age in which rationality, science, evidence, logical argument and debate have lost the battle in many sectors, and perhaps even in society generally, to superstition, faith, opinion and orthodoxy. While we continue to make giant technological advances, we may be the first generation to have turned back the epochal clock — to have gone backward intellectually from advanced modes of thinking into old modes of belief.

Post-Enlightenment refers to a style of thinking that no longer deploys the techniques of rational thought. Post-idea refers to thinking that is no longer done, regardless of the style.

Because America never had kings or lords, it sometimes seems less inclined to worry about signs that its elite is calcifying.

Thomas Jefferson drew a distinction between a natural aristocracy of the virtuous and talented, which was a blessing to a nation, and an artificial aristocracy founded on wealth and birth, which would slowly strangle it.

When the robber barons accumulated fortunes that made European princes envious, the combination of their own philanthropy, their children’s extravagance and federal trust-busting meant that Americans never discovered what it would be like to live in a country where the elite could reliably reproduce themselves.

SINCE the 1990s, we’ve seen two broad social changes that few observers would have expected to happen together.

First, youth culture has become less violent, less promiscuous and more responsible. American childhood is safer than ever before. Teenagers drink and smoke less than previous generations. The millennial generation has fewer sexual partners than its parents, and the teen birthrate has traced a two-decade decline. Violent crime — a young person’s temptation — fell for 25 years before the recent post-Ferguson homicide spike. Young people are half as likely to have been in a fight than a generation ago. Teen suicides, binge drinking, hard drug use — all are down.

But over the same period, adulthood has become less responsible, less obviously adult. For the first time in over a century, more 20-somethings live with their parents than in any other arrangement. The marriage rate is way down, and despite a high out-of-wedlock birthrate American fertility just hit an all-time low. More and more prime-age workers are dropping out of the work force — men especially, and younger men more so than older men, though female work force participation has dipped as well.

The implication of Hannah-Jones’s tweet and candidate Biden’s quip seems to be that you can have African ancestry, dark skin, textured hair, and perhaps even some “culturally black” traits regarding tastes in food, music, and ways of moving through the world. But unless you hold the “correct” political beliefs and values, you are not authentically black.

In a now-deleted tweet from May 22, 2020, Nikole Hannah-Jones, a Pulitzer Prize-winning reporter for The New York Times, opined, “There is a difference between being politically black and being racially black.”

Shelly Eversley’s The Real Negro suggests that in the latter half of the 20th century, the criteria of what constitutes “authentic” black experience moved from perceptible outward signs, like the fact of being restricted to segregated public spaces and speaking in a “black” dialect, to psychological, interior signs. In this new understanding, Eversley writes, “the ‘truth’ about race is felt, not performed, not seen.”