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What the rise of the BRICs symbolizes to both panicked individuals in the West and optimistic ones elsewhere is a radical shift in the geography of power -- a catch-up or reversal of the Western global dominance that was established with the Industrial Revolution.

developing countries won't be able to follow the West's path to becoming rich, because that path required certain things that were largely particular to that one period in history.

The challenge ahead for the BRICs, then, is to figure out how to maintain growth in a world where the vast new frontier opened up by the Industrial Revolution appears to be closing. The BRICs can play the West's game better than the West, both through technological innovation and population growth, but only for so long. The whole world has to figure out a way of dealing with energy and agriculture.

The Times’s reporters spoke with residents who supported the Tea Party and its proposed cuts to federal spending, even while they admitted they could not get by without government support.

the fate of the middle class counties and urban ghettos is entwined. When the poor are left to rot in their misery, the misery does not stay contained. It harms us all. The crime radiates, the misery offends, it debases the whole. Individuals, much less communities, cannot be insulated from it.

Thanks to a decades-long safety net, we have forgotten the trials of living without it. This is why, the historian Tony Judt argued, it’s easy for some to speak fondly of a world without government: we can’t fully imagine or recall what it’s like. We can’t really appreciate the horrors Upton Sinclair witnessed in the Chicago slaughterhouses before regulation, or the burden of living without Social Security and Medicare to look forward to. Thus, we can entertain nostalgia for a time when everyone pulled his own weight, bore his own risk, and was the master of his destiny. That time was a myth

To be human, according to Spinoza, is to be party to a confounding existential illusion — that human individuals are independent agents — which exacts a heavy emotional and political toll on us. It is the source of anxiety, envy, anger — all the passions that torment our psyche — and the violence that ensues.

There is no such thing as a discrete individual, Spinoza points out. This is a fiction. The boundaries of ‘me’ are fluid and blurred. We are all profoundly linked in countless ways we can hardly perceive. My decisions, choices, actions are inspired and motivated by others to no small extent.

we’re all in this together. We are not the sole authors of our destiny, each of us; our destinies are entangled — messily, unpredictably. Our cultural demands of individualism are too extreme. They are constitutionally irrational, Spinoza and Freud tell us, and their potential consequences are disastrous. Thanks to our safety net, we live in a society that affirms the dependence and interdependence of all. To that extent, it affirms a basic truth of our nature. We forsake it at our own peril.

The top brain comprises the entire parietal lobe and the top (and larger) portion of the frontal lobe. The bottom comprises the smaller remainder of the frontal lobe and all of the occipital and temporal lobes.

research reveals that the top-brain system uses information about the surrounding environment (in combination with other sorts of information, such as emotional reactions and the need for food or drink) to figure out which goals to try to achieve. It actively formulates plans, generates expectations about what should happen when a plan is executed and then, as the plan is being carried out, compares what is happening with what was expected, adjusting the plan accordingly.

The bottom-brain system organizes signals from the senses, simultaneously comparing what is being perceived with all the information previously stored in memory. It then uses the results of such comparisons to classify and interpret the object or event, allowing us to confer meaning on the world.

The top- and bottom-brain systems always work together, just as the hemispheres always do. Our brains are not engaged in some sort of constant cerebral tug of war

Although the top and bottom parts of the brain are always used during all of our waking lives, people do not rely on them to an equal degree. To extend the bicycle analogy, not everyone rides a bike the same way. Some may meander, others may race.

You can use the top-brain system to develop simple and straightforward plans, as required by a situation—or you have the option to use it to develop detailed and complex plans (which are not imposed by a situation).

Our theory predicts that people fit into one of four groups, based on their typical use of the two brain systems. Depending on the degree to which a person uses the top and bottom systems in optional ways, he or she will operate in one of four cognitive modes: Mover, Perceiver, Stimulator and Adaptor.

Mover mode results when the top- and bottom-brain systems are both highly utilized in optional ways. Oprah Winfrey

According to the theory, people who habitually rely on Mover mode are most comfortable in positions that allow them to plan, act and see the consequences of their actions. They are well suited to being leaders.

Perceiver mode results when the bottom-brain system is highly utilized in optional ways but the top is not. Think of the Dalai Lama or Emily Dickinson

People who habitually rely on Perceiver mode try to make sense in depth of what they perceive; they interpret their experiences, place them in context and try to understand the implications.

such people—including naturalists, pastors, novelists—typically lead lives away from the limelight. Those who rely on this mode often play a crucial role in a group; they can make sense of events and provide a bigger picture

Stimulator mode, which results when the top-brain system is highly utilized but the bottom is not. According to our theory, people who interact with the world in Stimulator mode often create and execute complex and detailed plans (using the top-brain system) but fail to register consistently and accurately the consequences of acting on those plans

they may not always note when enough is enough. Their actions can be disruptive, and they may not adjust their behavior appropriately.

Examples of people who illustrate Stimulator mode would include Tiger Woods

Adaptor mode, which results when neither the top- nor the bottom-brain system is highly utilized in optional ways. People who think in this mode are not caught up in initiating plans, nor are they fully focused on classifying and interpreting what they experience. Instead, they become absorbed by local events and the immediate requirements of the situation

They are responsive and action-oriented and tend to "go with the flow." Others see them as free-spirited and fun to be with.

those who typically operate in Adaptor mode can be valuable team members. In business, they often form the backbone of an organization, carrying out essential operations.

No one mode is "better" than the others. Each is more or less useful in different circumstances, and each contributes something useful to a team. Our theory leads us to expect that you can work with others most productively when you are aware not just of the strengths and weakness of their preferred modes but also of the strengths and weakness of your own preferred mode

He argues that the real object of healing is not the body, but the mind.  A plastic surgeon is a “psychologist with a scalpel in his hand.” This idea led Pitanguy to argue for the “union” of cosmetic and reconstructive procedures.  In both types of surgery beauty and mental healing subtly mingle, he claims, and both benefit health.

“What is the difference between a plastic surgeon and a psychoanalyst?  The psychoanalyst knows everything but changes nothing.  The plastic surgeon knows nothing but changes everything.”

Plastic surgery gained legitimacy in the early 20th century by limiting itself to reconstructive operations.  The “beauty doctor” was a term of derision.  But as techniques improved they were used for cosmetic improvements.  Missing, however, was a valid diagnosis. Concepts like psychoanalyst Alfred Adler’s inferiority complex — and later low self-esteem — provided a missing link.

Victorians saw a cleft palate as a defect that built character. For us it hinders self-realization and merits corrective surgery.  This shift reflects a new attitude towards appearance and mental health: the notion that at least some defects cause unfair suffering and social stigma is now widely accepted. But Brazilian surgeons take this reasoning a step further.  Cosmetic surgery is a consumer service in most of the world.  In Brazil it is becoming, as Ester put it, a “necessary vanity.”

Pitanguy, whose patients often have mixed African, indigenous and European ancestry, stresses that aesthetic ideals vary by epoch and ethnicity.  What matters are not objective notions of beauty, but how the patient feels.  As his colleague says, the job of the plastic surgeon is to simply “follow desires.”

Patients are on average younger than they were 20 years ago.  They often request minor changes to become, as one surgeon said, “more perfect.”

The growth of plastic surgery thus reflects a new way of working not only on the suffering mind, but also on the erotic body.  Unlike fashion’s embrace of playful dissimulation and seduction, this beauty practice instead insists on correcting precisely measured flaws.  Plastic surgery may contribute to a biologized view of sex where pleasure and fantasy matter less than the anatomical “truth” of the bare body.

It is not coincidental that Brazil has not only high rates of plastic surgery, but also Cesarean sections (70 percent of deliveries in some private hospitals), tubal ligations,  and other surgeries for women. Some women see elective surgeries as part of a modern standard of care, more or less routine for the middle class, but only sporadically available to the poor.

When a good life is defined through the ability to buy goods then rights may be reinterpreted to mean not equality before the law, but equality in the market. 

Beauty is unfair: the attractive enjoy privileges and powers gained without merit.  As such it can offend egalitarian values.  Yet while attractiveness is a quality “awarded” to those who don’t morally deserve it, it can also grant power to those excluded from other systems of privilege.  It is a kind of “double negative”: a form of power that is unfairly distributed but which can disturb other unfair hierarchies.  For this reason it may have democratic appeal.  In poor urban areas beauty often has a similar importance for girls as soccer (or basketball) does for boys: it promises an almost magical attainment of recognition, wealth or power.

For many consumers attractiveness is essential to economic and sexual competition, social visibility, and mental well being.  This “value” of appearance may be especially clear for those excluded from other means of social ascent.  For the poor beauty is often a form of capital that can be exchanged for other benefits, however small, transient, or unconducive to collective change.

More and more of us are sedentary, spending most of our time indoors. We eat industrial food much altered from its natural sources, and there is reason for concern about how our changed eating habits are affecting our brain activity and our moods. We are deluged by an unprecedented overload of information and stimulation in this age of the Internet, email, mobile phones, and multimedia, all of which favor social isolation and certainly affect our emotional (and physical) health.

e we are gathering scientific evidence for the benefits of living close to nature, not simply for enjoying its beauty or getting spiritual sustenance but for keeping our brains and nervous systems in good working order.

It may seem baffling, but the explanation is simple: the human body was never designed for the modern postindustrial environment.”

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Human beings evolved to thrive in natural environments and in bonded social groups. Few of us today can enjoy such a life and the emotional equilibrium it engenders, but our genetic predisposition for it has not changed.

Possibly, the deterioration of emotional well-being characteristic of contemporary urban life represents a cumulative effect of lifestyle changes that have been occurring over many years, an effect that is now suddenly obvious.

Not only do we suffer from nature deficit, we are experiencing information surfeit. Many people today spend much of their waking time surfing the Internet, texting and talking on mobile phones, attending to email, watching television, and being stimulated by other new media—experiences never available until now.

The allure of synthetic entertainment—television, the Internet—is eerily reminiscent of the false promise of industrial food. It seems like a distillation of the good aspects of a social life, always entertaining yet easy to abandon when it becomes tedious or challenging. But, like junk food, it is ultimately unsatisfying and potentially harmful. Our brains, genetically adapted to help us negotiate a successful course through complex, changing, and often hazardous natural environments, are suddenly confronted with an overload of information and stimulation independent of physical reality.

Wu wei is integral to romance, religion, politics and commerce. It’s why some leaders have charisma and why business executives insist on a drunken dinner before sealing a deal.

the quest for wu wei has been going on ever since humans began living in groups larger than hunter-gathering clans. Unable to rely on the bonds of kinship, the first urban settlements survived by developing shared values, typically through religion, that enabled people to trust one another’s virtue and to cooperate for the common good.

But there was always the danger that someone was faking it and would make a perfectly rational decision to put his own interest first if he had a chance to shirk his duty.

To be trusted, it wasn’t enough just to be a sensible, law-abiding citizen, and it wasn’t even enough to dutifully strive to be virtuous. You had to demonstrate that your virtue was so intrinsic that it came to you effortlessly.

the discovery in 1993 of bamboo strips in a tomb in the village of Guodian in central China. The texts on the bamboo, composed more than three centuries before Christ, emphasize that following rules and fulfilling obligations are not enough to maintain social order.

These texts tell aspiring politicians that they must have an instinctive sense of their duties to their superiors: “If you try to be filial, this not true filiality; if you try to be obedient, this is not true obedience. You cannot try, but you also cannot not try.”

is that authentic wu wei? Not according to the rival school of Taoists that arose around the same time as Confucianism, in the fifth century B.C. It was guided by the Tao Te Ching, “The Classic of the Way and Virtue,” which took a direct shot at Confucius: “The worst kind of Virtue never stops striving for Virtue, and so never achieves Virtue.”

Through willpower and the rigorous adherence to rules, traditions and rituals, the Confucian “gentleman” was supposed to learn proper behavior so thoroughly that it would eventually become second nature to him.

Taoists did not strive. Instead of following the rigid training and rituals required by Confucius, they sought to liberate the natural virtue within. They went with the flow. They disdained traditional music in favor of a funkier new style with a beat. They emphasized personal meditation instead of formal scholarship.

Variations of this debate would take place among Zen Buddhist, Hindu and Christian philosophers, and continue today among psychologists and neuroscientists arguing how much of morality and behavior is guided by rational choices or by unconscious feelings.

“Psychological science suggests that the ancient Chinese philosophers were genuinely on to something,” says Jonathan Schooler, a psychologist at the University of California, Santa Barbara. “Particularly when one has developed proficiency in an area, it is often better to simply go with the flow. Paralysis through analysis and overthinking are very real pitfalls that the art of wu wei was designed to avoid.”

Before signing a big deal, businesspeople often insist on getting to know potential partners at a boozy meal because alcohol makes it difficult to fake feelings.

Some people, like politicians and salespeople, can get pretty good at faking spontaneity, but we’re constantly looking for ways to expose them.

However wu wei is attained, there’s no debate about the charismatic effect it creates. It conveys an authenticity that makes you attractive, whether you’re addressing a crowd or talking to one person.

what’s the best strategy for wu wei — trying or not trying? Dr. Slingerland recommends a combination. Conscious effort is necessary to learn a skill, and the Confucian emphasis on following rituals is in accord with psychological research showing we have a limited amount of willpower. Training yourself to follow rules automatically can be liberating, because it conserves cognitive energy for other tasks.

He likes the compromise approach of Mencius, a Chinese philosopher in the fourth century B.C. who combined the Confucian and Taoist approaches: Try, but not too hard.

“But in many domains actual success requires the ability to transcend our training and relax completely into what we are doing, or simply forget ourselves as agents.”

The sprouts were Mencius’ conception of wu wei: Something natural that requires gentle cultivation. You plant the seeds and water the sprouts, but at some point you need to let nature take its course. Just let the sprouts be themselves.

tech­nology is allow­ing these practices to go mainstream, and that represents a big new step for consumers. For decades, inventory manage­ment was largely the province of companies, not individuals,

he Great Recession is responsible for some of the decline. But it’s highly possible that a perfect storm of economic and demographic factors—from high gas prices, to re-­urbanization, to stagnating wages, to new technologies enabling a different kind of consumption—has fundamentally changed the game for Millennials

The emergence of the “sharing economy”—services that use the Web to let companies and families share otherwise idle goods—is headlined by Zipcar, but it also involves companies such as Airbnb, a shared market­place for bedrooms and other accommodations for travelers; and thred­UP, a site where parents can buy and sell kids’ used clothing.

Millennials have turned against both cars and houses in dramatic and historic fashion. Just as car sales have plummeted among their age cohort, the share of young people getting their first mortgage between 2009 and 2011 is half what it was just 10 years ago

today, peer-to-peer software and mobile technology allow us all to have access, just when we need it, to the things we used to have to buy and hold. And the most powerful application is for cars.

Car ownership, meanwhile, has slipped down the hierarchy of status goods for many young adults. “Zipcar conducted a survey of Millennials,

“And this generation said, ‘We don’t care about owning a car.’ Cars used to be what people aspired to own. Now it’s the smartphone.”

Smartphones compete against cars for young people’s big-ticket dollars, since the cost of a good phone and data plan can exceed $1,000 a year. But they also provide some of the same psychic benefits—opening new vistas and carrying us far from the physical space in which we reside. “You no longer need to feel connected to your friends with a car

mobile technology has empowered more than just car-sharing. It has empowered friendships that can be maintained from a distance. The upshot could be a continuing shift from automobiles to mobile technology, and a big reduction in spending.

. Parents have more to spend if they only have to fork out for one wedding (they usually share costs with the spouse-to-be’s family).

The result is evident in weddings, which now focus on the couple. Both sets of parents are represented, but their position is peripheral. Weddings often feature a day of wedding photos, shot before the event, with the couple in a range of outfits against romantic backgrounds, but with no family members.

"I can't tell you how many senior executives at firearms companies, over a beer when no one's watching, will say, 'You do know we realize that, of course, at least a third of our customers shouldn't be let within five miles of a gun."

To what extent is the gun debate actually about guns? Brownstein asked, citing that only 28 percent of people in urban areas live in a home with a gun, but 59 percent in rural areas do. White people are twice as likely as black people to live in a home with a gun. Evangelical Christians are much more likely to own guns than are secular people.

"We know that gun ownership tracks a lot of other cultural divides that shape the partisan and ideological standoff in America," Brownstein said. "Is all the passion about guns a broader statement about who defines what America values?"

When automobiles started to overrun cities in the early twentieth century, parking areas were given over to car storage and the word began to refer to the cars themselves rather than the trees and grass they were replacing.”

But what about “driveways”? Well, that particular word’s been around since at least 1884 and has essentially meant the same thing ever since—namely, a path that connects somebody’s private property to a public road. However, while lengthy driveways were once the norm (and, hence, enabled more driving), today’s average specimen is little more than a dinky personal parking station.

At sea or in the wilderness, these friends managed to escape both from the institutions of patriarchy and from the intimate authority of women, the mothers and wives who represent a check on male freedom.

What all of these shows grasp at, in one way or another, is that nobody knows how to be a grown-up anymore. Adulthood as we have known it has become conceptually untenable.

From the start, American culture was notably resistant to the claims of parental authority and the imperatives of adulthood. Surveying the canon of American literature in his magisterial “Love and Death in the American Novel,” Leslie A. Fiedler suggested, more than half a century before Ruth Graham, that “the great works of American fiction are notoriously at home in the children’s section of the library.”

“The typical male protagonist of our fiction has been a man on the run, harried into the forest and out to sea, down the river or into combat — anywhere to avoid ‘civilization,’ which is to say the confrontation of a man and woman which leads to the fall to sex, marriage and responsibility. One of the factors that determine theme and form in our great books is this strategy of evasion, this retreat to nature and childhood which makes our literature (and life!) so charmingly and infuriatingly ‘boyish.’ ”

What Fiedler notes, and what most readers of “Huckleberry Finn” will recognize, is Twain’s continual juxtaposition of Huck’s innocence and instinctual decency with the corruption and hypocrisy of the adult world.

we’ve also witnessed the erosion of traditional adulthood in any form, at least as it used to be portrayed in the formerly tried-and-true genres of the urban cop show, the living-room or workplace sitcom and the prime-time soap opera. Instead, we are now in the age of “Girls,” “Broad City,” “Masters of Sex” (a prehistory of the end of patriarchy), “Bob’s Burgers” (a loopy post-"Simpsons” family cartoon) and a flood of goofy, sweet, self-indulgent and obnoxious improv-based web videos.

we have a literature of boys’ adventures and female sentimentality. Or, to put it another way, all American fiction is young-adult fiction.

The bad boys of rock ‘n’ roll and the pouting screen rebels played by James Dean and Marlon Brando proved Fiedler’s point even as he was making it. So did Holden Caulfield, Dean Moriarty, Augie March and Rabbit Angstrom — a new crop of semi-antiheroes

We devolve from Lenny Bruce to Adam Sandler, from “Catch-22” to “The Hangover,” from “Goodbye, Columbus” to “The Forty-Year-Old Virgin.”

Unlike the antiheroes of eras past, whose rebellion still accepted the fact of adulthood as its premise, the man-boys simply refused to grow up, and did so proudly. Their importation of adolescent and preadolescent attitudes into the fields of adult endeavor (see “Billy Madison,” “Knocked Up,” “Step Brothers,” “Dodgeball”) delivered a bracing jolt of subversion, at least on first viewing. Why should they listen to uptight bosses, stuck-up rich guys and other readily available symbols of settled male authority?

That was only half the story, though. As before, the rebellious animus of the disaffected man-child was directed not just against male authority but also against women. I

their refusal of maturity also invites some critical reflection about just what adulthood is supposed to mean. In the old, classic comedies of the studio era — the screwbally roller coasters of marriage and remarriage, with their dizzying verbiage and sly innuendo — adulthood was a fact. It was inconvertible and burdensome but also full of opportunity. You could drink, smoke, flirt and spend money.

The desire of the modern comic protagonist, meanwhile, is to wallow in his own immaturity, plumbing its depths and reveling in its pleasures.

Expectations surrounding education have spun out of control. On top of a seven-hour school day, our kids march through hours of nightly homework, daily sports practices and band rehearsals, and weekend-consuming assignments and tournaments. Each activity is seen as a step on the ladder to a top college, an enviable job and a successful life. Children living in poverty who aspire to college face the same daunting admissions arms race, as well as the burden of competing for scholarships, with less support than their privileged peers.

Yet instead of empowering them to thrive, this drive for success is eroding children’s health and undermining their potential. Modern education is actually making them sick.

Nearly one in three teenagers told the American Psychological Association that stress drove them to sadness or depression — and their single biggest source of stress was school. According to the Centers for Disease Control and Prevention, a vast majority of American teenagers get at least two hours less sleep each night than recommended — and research shows the more homework they do, the fewer hours they sleep. At the university level, 94 percent of college counseling directors in a survey from last year said they were seeing rising numbers of students with severe psychological problems.

At the other end of the age spectrum, doctors increasingly see children in early elementary school suffering from migraine headaches and ulcers. Many physicians see a clear connection to performance pressure.

chosen to start making a change. Teachers are re-examining their homework demands, in some cases reviving the school district’s forgotten homework guideline — no more than 20 minutes per class per night, and none on weekends. In fact, research supports limits on homework. Students have started a task force to promote healthy habits and balanced schedules.

A growing body of medical evidence suggests that long-term childhood stress is linked not only with a higher risk of adult depression and anxiety, but with poor physical health outcomes, as well.

Paradoxically, the pressure cooker is hurting, not helping, our kids’ prospects for success. Many college students struggle with critical thinking, a fact that hasn’t escaped their professors, only 14 percent of whom believe that their students are prepared for college work, according to a 2015 report.

At Irvington, it’s too early to gauge the impact of new reforms, but educators see promising signs. Calls to school counselors to help students having emotional episodes in class have dropped from routine to nearly nonexistent. The A.P. class failure rate dropped by half. Irvington students continue to be accepted at respected colleges.

As a result, false news travels faster, farther and deeper through the social network than true news.

those patterns applied to every subject they studied, not only politics and urban legends, but also business, science and technology.

The stories were classified as true or false, using information from six independent fact-checking organizations including Snopes, PolitiFact and FactCheck.org

with or without the bots, the results were essentially the same.

“It’s not really the robots that are to blame.”

“News” and “stories” were defined broadly — as claims of fact — regardless of the source. And the study explicitly avoided the term “fake news,” which, the authors write, has become “irredeemably polarized in our current political and media climate.”

False claims were 70 percent more likely than the truth to be shared on Twitter. True stories were rarely retweeted by more than 1,000 people, but the top 1 percent of false stories were routinely shared by 1,000 to 100,000 people. And it took true stories about six times as long as false ones to reach 1,500 people.

the researchers enlisted students to annotate as true or false more than 13,000 other stories that circulated on Twitter.

“The comprehensiveness is important here, spanning the entire history of Twitter,” said Jon Kleinberg, a computer scientist at Cornell University. “And this study shines a spotlight on the open question of the success of false information online.”

The M.I.T. researchers pointed to factors that contribute to the appeal of false news. Applying standard text-analysis tools, they found that false claims were significantly more novel than true ones — maybe not a surprise, since falsehoods are made up.

The goal, said Soroush Vosoughi, a postdoctoral researcher at the M.I.T. Media Lab and the lead author, was to find clues about what is “in the nature of humans that makes them like to share false news.”

The study analyzed the sentiment expressed by users in replies to claims posted on Twitter. As a measurement tool, the researchers used a system created by Canada’s National Research Council that associates English words with eight emotions

False claims elicited replies expressing greater surprise and disgust. True news inspired more anticipation, sadness and joy, depending on the nature of the stories.

The M.I.T. researchers said that understanding how false news spreads is a first step toward curbing it. They concluded that human behavior plays a large role in explaining the phenomenon, and mention possible interventions, like better labeling, to alter behavior.

For all the concern about false news, there is little certainty about its influence on people’s beliefs and actions. A recent study of the browsing histories of thousands of American adults in the months before the 2016 election found that false news accounted for only a small portion of the total news people consumed.

In fall 2016, Mr. Roy, an associate professor at the M.I.T. Media Lab, became a founder and the chairman of Cortico, a nonprofit that is developing tools to measure public conversations online to gauge attributes like shared attention, variety of opinion and receptivity. The idea is that improving the ability to measure such attributes would lead to better decision-making that would counteract misinformation.

Mr. Roy acknowledged the challenge in trying to not only alter individual behavior but also in enlisting the support of big internet platforms like Facebook, Google, YouTube and Twitter, and media companies

“Polarization,” he said, “has turned out to be a great business model.”

provided by democracy are able to constrain governments’ desire to manipulate information or, more specifically, their desire to exaggerate how well the economy is doing,

"The way I try to answer the question above is by comparing GDP (a self-reported indicator, prone to manipulation) and nighttime lights (recorded by satellites from outer space and much harder to manipulate) as measures of economic activity."

"Consumption of nearly all goods in the evening requires lights," that paper explained. "As income rises, so does light usage per person, in both consumption activities and many investment activities."

As a result, increases in nighttime lighting generally track with increases in GDP

Martinez sorted the world's countries by their Freedom House score, which classifies countries on a spectrum ranging from "free" to "not free," based on categories such as civil rights protections and civil liberties. He then looked at how changes in nighttime lighting correlated with the countries' self-reported GDP measures.

"I find that a 10 percent increase in nighttime lights is associated with a 2.4 percent increase in GDP in the most democratic countries and with a 2.9 percent to 3.4 percent increase in GDP in the most authoritarian ones," Martinez said. The most obvious explanation is that those countries are the most likely to fudge their GDP figures to make their political leaders look good.

Beyond that, he found that authoritarian countries previously ruled by communist governments were particularly likely to report high GDP relative to nighttime lighting, as were authoritarian countries that were coming up on an election year.

In the U.S., people often reach for more guns as a response to mass shootings and in anticipation of needing a method of home protection, but also — as we saw in 2020 and into 2021 — in response to presidential elections, political unrest and mass-scale infectious disease.

Gun violence entails immediate physical trauma, but it also elicits forms of trauma that can ricochet far beyond its initial target

If we understand trauma as social, psychological and physical responses to experiences that cannot be assimilated into an individual’s existing understandings of themselves and the world around them, then gun trauma goes far beyond

Having someone taken through gun violence, surviving gun violence oneself, even hearing gunshots tears at our basic sense of safety, of security and of self

Research has found that surviving or being exposed to gun violence survival is associated with an increased risk of symptoms linked with PTSD (including anxiety and depression) in both urban and rural contexts, short-term decreases in reading ability, vocabulary, and impulse control, unemployment and substance use and even shifts in friendship formation

While gun trauma most certainly shapes the aftermath of shootings, it also shapes our day-to-day decisions and sensibilities far beyond specific acts of gun violence

Policies that purport to end the trauma of gun violence by increasing the punitive surveillance of individuals with mental illness, increasing police presence and surveillance of students at schools, or bringing more people into contact with the criminal justice system may ultimately create more, if different, trauma.

This trauma-violence cycle cannot break itself — but certainly has the power to break us.

Gun trauma is implicated in how guns harm us, why we turn to guns, and — to the extent that we depend on punitive criminal justice approaches to address it — how we attempt to solve the problem of gun violence.

We must dismantle this trauma-violence cycle, and the first step is centering gun trauma within the gun debate and addressing gun violence

what this might look like: the Community Justice Action Fund and Revolve Impact’s By Design campaign, which aims to “change the conversation” on gun violence by elevating leaders of color to “interrupt systems of violence and ultimately build power for communities most impacted by gun violence”

Approaching guns from the perspective of trauma will require some imagination — and some courage

The National Academies plan, if implemented, would at least double the total research funding for solar geoengineering to date, and would represent the largest government-led effort anywhere in the world.

The proposal calls for a federal research program initially funded with $100 million to $200 million over five years, earmarking roughly 20% for public outreach and ethical governance.

“The U.S. solar geoengineering research program should be all about helping society make more informed decisions,”

“Spending this money dangles this possibility that there’s this technology out there that might save us, so it diminishes the value of doing the real systemic changes that are needed to address the climate crisis,” said Jennie Stephens, the director of Northeastern University’s School of Public Policy and Urban Affairs. “I don’t think the federal government should be doing this research.” 

Applied welfare economics is the fruition of microeconomics.

It is hard to imagine a basic course in microeconomics failing to include numerous cases and examples drawn from all of the fields listed above. This is because microeconomics is so basic. It represents the trunk of the tree from which all the listed subfields have branche

The specialization of production and the institutions of trade, commerce, and markets long antedated the science of economics. Indeed, one can fairly say that from the very outset the science of economics entailed the study of the market forms that arose quite naturally (and without any help from economists) out of human behavior

In microeconomics this is translated into the notion of people maximizing their personal “utility,” or welfare.

At the beginning of the process, those who adopted the new hybrids made handsome profits.

The economics of supply and demand has a sort of moral or normative overtone, at least when it comes to dealing with a wide range of market distortions. In an undistorted market, buyers pay the market price up to the point where they judge further units not to be worth that price, while competitive sellers supply added units as long as they can make money on each increment.

The strength of microeconomics comes from the simplicity of its underlying structure and its close touch with the real world. In a nutshell, microeconomics has to do with supply and demand, and with the way they interact in various markets.

If price controls keep bread (or anything else) artificially cheap, the predictable result is that less will be supplied than is demanded.

Had the government given wheat farmers coupons, each of which permitted the farmer to market one bushel of wheat, wheat marketings could have been cut by the desired amount. Production inefficiencies could be avoided by allowing the farmers to buy and sell coupons among themselves.

monopoly represents the artificial restriction of production by an entity having sufficient “market power” to do so.

Modern monopolies are a bit less transparent, for two reasons. First, even though governments still grant monopolies, they usually grant them to the producers. Second, some monopolies just happen without government creating them, although these are usually short-lived.

A final example of what occurs with official prices that are too high is the phenomenon of “rent seeking,” which occurs when someone enters a business to earn a profit that the government has tried to make unusually high.

If the wage does not adjust downward to equate supply and demand, the rate of urban unemployment will rise until further migration is deterred. Still other examples are in banking and drugs.

Rent seeking also occurs when something of value (like import licenses or radio/TV franchises) is being given away or sold below its true value

The great unifying principles of microeconomics are, ever and always, supply and demand. The normative overtone of microeconomics comes from the fact that competitive supply price represents value as seen by suppliers, and competitive demand price represents value as seen by demanders.