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Manne also reported in the book that women are less likely to be perceived as competent. When they are considered competent, they're often disliked and considered polarizing. She said female candidates are also often judged to be untrustworthy "on no ostensible basis" and women's claims are viewed as less credible than claims by men. Then, when women defend themselves from unfair attacks, they're accused of "playing the victim."

Yet Bernie Sanders -- the frontrunner among declared Democratic candidates -- has also been accused of mistreating his aides, but those allegations don't seem to have gotten the same media attention. One former staffer told the Vermont newspaper Seven Days in 2015 that Sanders was "unbelievably abusive" and claimed "to have endured frequent verbal assaults." The paper reported that others who worked for Sanders also said that "the senator is prone to fits of anger." A spokesperson for Sanders responded to Seven Days and said that Sanders "had very positive relations with people who have worked with him.") And Sanders, in response to the article, told the Des Moines Register, "Yes, I do work hard. Yes, I do demand a lot of the people who work with me. Yes, some people have left who were not happy. But I would say that by and large in my Senate office, in my House office, on my campaigns, the vast majority of people who have worked with me considered that to be a very, very good experience..."

Ultimately, the solution to women not appearing to fit the role of president because a woman has never been president seems obvious: Voters need to elect a woman president. But, in order for that to happen, even those of us who are eager to empower women may need to rethink how we judge female candidates.

An intriguing thesis is that possessing a strong sense of life purpose provides us with that latent power to persevere and take action, even in the face of daunting odds and potential adversity. This is related to, though not identical to, the concept of resilience: the ability to bounce back from losses, failures, and disappointments

They later claimed that Merritte was neurologically impaired, which if true would only add to the unethical nature of the original research.

He hypothesizes that the process involves one or more molecules released by the nervous system — perhaps small RNAs, perhaps something secreted like a hormone. But somehow those germ cells then influence the behavior of the next generation and seem to circumvent the normal need for rde-4 in the production of the small RNAs for chemotaxis in the progeny.

“I believe that today, there is not a single solid paper showing that only small RNAs are involved in epigenetic inheritance,” said Isabelle Mansuy, a neuroepigenetics researcher at the Swiss Federal Institute of Technology Zurich and the University of Zurich who studies the inheritance of trauma in humans and mice. In the mouse model she works with, she knows that small RNAs are not sufficient because if she injects small RNAs alone into fertilized mouse eggs, the resulting animals do not show the RNA-associated trait.

“If we can ingest a chemical from our environment that changes the epigenomes of the egg or sperm, why couldn’t our brain make a similar molecule that does the same thing?”

That requires a high bar and makes it difficult to win unless the situation is similar to a prior case with nearly identical facts. In some cases with unique fact patterns, of which there are many, officers have been granted immunity even if they have been found to have acted in violation of the Constitution.

"Everyone has the potential for adverse encounters with state actors, whether it's members of law enforcement, public school officials, city council members, or other municipal employees," said Jay Schweikert, a policy analyst at the Cato Institute. "So long as the Supreme Court continues to permit this unlawful shield for government agents, no citizen will have any assurance that their rights will be respected."

"Until we shift the focus of our inquiry to whether immunity existed at common law, we will continue to substitute our own policy preferences for the mandates of Congress," the conservative Thomas wrote in a concurring opinion. "In an appropriate case, we should reconsider our qualified immunity jurisprudence."

In its 1982 decision, the court found that the aides were entitled to qualified immunity. "Government officials performing discretionary functions, generally are shielded from liability for civil damages insofar as their conduct does not violate clearly established statutory or constitutional rights of which a reasonable person would have known," the court ruled.

"The principle that government officials should be accountable for their violations of the Constitution is not a partisan issue. It's an American one," Boston University law professor Jack Beermann said in an interview with CNN. "Conservatives are just as concerned with abuse of government power as liberals are. And you combine that with what seems to be a rash of police misconduct in recent years and you can get a pretty strong coalition."

"There's an incredible urgency as communities across the country seek accountability for police violence against individuals of color in particularly, to open up the courts, claim a constitutional violation and make sure officers aren't provided a get-out-of-court-free card when they violate people's rights,"

"We are in the midst of a crisis of accountability in law enforcement,

As George Floyd's death tragically illustrates, for many people in this country, our culture of near-zero accountability for law enforcement is not an abstract public-policy concern, but a matter of life and death.

"At its heart, qualified immunity protects police officers' split second decisions ... courts must afford them a measure of deference in their on-the-scene assessments about the application of force to subdue a fleeing or resisting suspect,"

"Abandoning qualified immunity ... would leave hundreds of thousands of law enforcement officers exposed to potential liability, likely second guessing themselves in situations where a hesitation to act could mean the difference between life and death," the lawyers said in court papers.

Our case presents some of the problems with qualified immunity very starkly," said Michelman, lead counsel representing Baxter in the case. "Everyone should know, and everyone does know, that putting your hands up is a universal symbol of surrender and it is completely out of bounds to attack somebody who has surrendered."

"These cases very frequently arrive from police use of force in particular circumstances," Hughes said. "When an individual or his or her estate alleges that a police officer used excessive force the officer will invariably raise a qualified immunity defense."

Months later, I compounded my accidental ‘like’ crime by following Magdalen Berns on Twitter. Magdalen was an immensely brave young feminist and lesbian who was dying of an aggressive brain tumour

Magdalen was a great believer in the importance of biological sex, and didn’t believe lesbians should be called bigots for not dating trans women with penises, dots were joined in the heads of twitter trans activists, and the level of social media abuse increased.

‘TERF’ is an acronym coined by trans activists, which stands for Trans-Exclusionary Radical Feminist. In practice, a huge and diverse cross-section of women are currently being called TERFs and the vast majority have never been radical feminists

why am I doing this? Why speak up? Why not quietly do my research and keep my head down?

I’ve got five reasons for being worried about the new trans activism, and deciding I need to speak up.

Firstly, I have a charitable trust that focuses on alleviating social deprivation in Scotland, with a particular emphasis on women and children. Among other things, my trust supports projects for female prisoners and for survivors of domestic and sexual abuse. I also fund medical research into MS, a disease that behaves very differently in men and women

I’ve wondered whether, if I’d been born 30 years later, I too might have tried to transition. The allure of escaping womanhood would have been huge.

The second reason is that I’m an ex-teacher and the founder of a children’s charity, which gives me an interest in both education and safeguarding

The third is that, as a much-banned author, I’m interested in freedom of speech and have publicly defended i

The fourth is where things start to get truly personal. I’m concerned about the huge explosion in young women wishing to transition and also about the increasing numbers who seem to be detransitioning (returning to their original sex), because they regret taking steps that have, in some cases, altered their bodies irrevocably, and taken away their fertility

ten years ago, the majority of people wanting to transition to the opposite sex were male. That ratio has now reversed. The UK has experienced a 4400% increase in girls being referred for transitioning treatment. Autistic girls are hugely overrepresented in their numbers.

American physician and researcher Lisa Littman set out to explore it. In an interview, she said: ‘Parents online were describing a very unusual pattern of transgender-identification where multiple friends and even entire friend groups became transgender-identified at the same time. I would have been remiss had I not considered social contagion and peer influences as potential factors.’

her career took a similar hit to that suffered by Maya Forstater. Lisa Littman had dared challenge one of the central tenets of trans activism, which is that a person’s gender identity is innate, like sexual orientation. Nobody, the activists insisted, could ever be persuaded into being trans.

The argument of many current trans activists is that if you don’t let a gender dysphoric teenager transition, they will kill themselves.

the new trans activism is having (or is likely to have, if all its demands are met) a significant impact on many of the causes I support, because it’s pushing to erode the legal definition of sex and replace it with gender.

I want to be very clear here: I know transition will be a solution for some gender dysphoric people, although I’m also aware through extensive research that studies have consistently shown that between 60-90% of gender dysphoric teens will grow out of their dysphoria

As I didn’t have a realistic possibility of becoming a man back in the 1980s, it had to be books and music that got me through both my mental health issues and the sexualised scrutiny and judgement that sets so many girls to war against their bodies in their teens

The current explosion of trans activism is urging a removal of almost all the robust systems through which candidates for sex reassignment were once required to pass. A man who intends to have no surgery and take no hormones may now secure himself a Gender Recognition Certificate and be a woman in the sight of the law.

We’re living through the most misogynistic period I’ve experienced. Back in the 80s, I imagined that my future daughters, should I have any, would have it far better than I ever did, but between the backlash against feminism and a porn-saturated online culture, I believe things have got significantly worse for girls.

From the leader of the free world’s long history of sexual assault accusations and his proud boast of ‘grabbing them by the pussy’, to the incel (‘involuntarily celibate’) movement that rages against women who won’t give them sex, to the trans activists who declare that TERFs need punching and re-educating, men across the political spectrum seem to agree: women are asking for trouble.

I’ve read all the arguments about femaleness not residing in the sexed body, and the assertions that biological women don’t have common experiences, and I find them, too, deeply misogynistic and regressive

It’s also clear that one of the objectives of denying the importance of sex is to erode what some seem to see as the cruelly segregationist idea of women having their own biological realities or – just as threatening – unifying realities that make them a cohesive political class.

It isn’t enough for women to be trans allies. Women must accept and admit that there is no material difference between trans women and themselves.

‘woman’ is not a costume. ‘Woman’ is not an idea in a man’s head. ‘Woman’ is not a pink brain, a liking for Jimmy Choos or any of the other sexist ideas now somehow touted as progressive. Moreover, the ‘inclusive’ language that calls female people ‘menstruators’ and ‘people with vulvas’ strikes many women as dehumanising and demeaning.

I’ve been in the public eye now for over twenty years and have never talked publicly about being a domestic abuse and sexual assault survivor. This isn’t because I’m ashamed those things happened to me, but because they’re traumatic to revisit and remember.

the scars left by violence and sexual assault don’t disappear, no matter how loved you are, and no matter how much money you’ve made. My perennial jumpiness is a family joke – and even I know it’s funny – but I pray my daughters never have the same reasons I do for hating sudden loud noises, or finding people behind me when I haven’t heard them approaching.

I believe the majority of trans-identified people not only pose zero threat to others, but are vulnerable for all the reasons I’ve outlined. Trans people need and deserve protection

So I want trans women to be safe. At the same time, I do not want to make natal girls and women less safe. When you throw open the doors of bathrooms and changing rooms to any man who believes or feels he’s a woman – and, as I’ve said, gender confirmation certificates may now be granted without any need for surgery or hormones – then you open the door to any and all men who wish to come inside. That is the simple truth.

On Saturday morning, I read that the Scottish government is proceeding with its controversial gender recognition plans, which will in effect mean that all a man needs to ‘become a woman’ is to say he’s one. To use a very contemporary word, I was ‘triggered’

I forgot the first rule of Twitter – never, ever expect a nuanced conversation – and reacted to what I felt was degrading language about women. I spoke up about the importance of sex and have been paying the price ever since. I was transphobic, I was a cunt, a bitch, a TERF, I deserved cancelling, punching and death. You are Voldemort said one person, clearly feeling this was the only language I’d understand.

Huge numbers of women are justifiably terrified by the trans activists; I know this because so many have got in touch with me to tell their stories. They’re afraid of doxxing, of losing their jobs or their livelihoods, and of violence.

But endlessly unpleasant as its constant targeting of me has been, I refuse to bow down to a movement that I believe is doing demonstrable harm in seeking to erode ‘woman’ as a political and biological class and offering cover to predators like few before it

I stand alongside the brave women and men, gay, straight and trans, who’re standing up for freedom of speech and thought, and for the rights and safety of some of the most vulnerable in our society: young gay kids, fragile teenagers, and women who’re reliant on and wish to retain their single sex spaces

The supreme irony is that the attempt to silence women with the word ‘TERF’ may have pushed more young women towards radical feminism than the movement’s seen in decades.

All I’m asking – all I want – is for similar empathy, similar understanding, to be extended to the many millions of women whose sole crime is wanting their concerns to be heard without receiving threats and abuse.

The targets of xenophobia—derived from the Greek word for stranger—are no longer the Japanese. Instead, they are Muslim immigrants. Or Mexicans. Or the Chinese. Or whichever group we have come to fear.

The teacher, Jane Elliott, divided her class into two groups—those with blue eyes and those with brown or green eyes. The brown-eyed group received privileges and treats, while the blue-eyed students were denied rewards and told they were inferior. Within hours, the once-harmonious classroom became two camps, full of mutual fear and resentment. Yet, what is especially shocking is that the students were only in the third grade.

The drive to completely and quickly divide the world into "us" and "them" is so powerful that it must surely come from some deep-seated need.

Once the division is made, the inferences and projections begin to occur. For one, we tend to think more highly of people in the in-group than those in the out-group, a belief based only on group identity. Also, a person tends to feel that others in the in-group are similar to one's self in ways that—although stereotypical—may have little to do with the original criteria used to split the groups.

The differences in reaction time are small but telling. Again and again, researchers found that subjects readily tie in-group images with pleasant words and out-group images with unpleasant words. One study compares such groups as whites and blacks, Jews and Christians, and young people and old people. And researchers found that if you identify yourself in one group, it's easier to pair images of that group with pleasant words—and easier to pair the opposite group with unpleasant imagery. This reveals the underlying biases and enables us to study how quickly they can form.

If categorization and bias come so easily, are people doomed to xenophobia and racism? It's pretty clear that we are susceptible to prejudice and that there is an unconscious desire to divide the world into "us" and "them." Fortunately, however, research also shows that prejudices are fluid and that when we become conscious of our biases we can take active—and successful—steps to combat them

Unfortunately, such stereotypes are reinforced so often that they can become ingrained. It is difficult to escape conventional wisdom and treat all people as individuals, rather than members of a group. But that seems to be the best way to avoid the trap of dividing the world in two—and discriminating against one part of humanity.

‘Where are you, Sue?’ I was brought up short. I tried to picture my own body and where it really was, but my prefrontal cortex was deactivated as the brain hovered on the edge of sleep (Muzur et al 2002). With my TPJ disturbed it was impossible to combine a body schema with vestibular and sensory input to give a firm sense of an embodied self (Blanke et al 2002).

The roofs, gutters and chimneys I saw were just as I imagined them, not as they were. So were the cities, lakes, oceans and islands I saw. I laughed at the vivid ‘star-shaped island with a hundred trees’, believing it was a thought-form in the astral plane (Besent 1896, Findlay 1931) because that was the only theory I knew.

I was too tired to do more than glimpse this new vastness. In exhaustion, I seemed to face a choice, to stay in this marvelous, right-seeming, perfect state, or return to ordinary life. The choice made itself and the struggle began. After more than two hours of serious disturbance, this brain took some time to reinstate both body schema and self-image and even then confused my own body with others. When I opened my eyes I felt and saw greyish body-shapes around the others as well as myself; displaced body schemas that gradually faded until I was (more or less) back to normal. Yet nothing was ever quite the same again.”

But that’s the joy of doing science at all. I have not, in these posts, covered the tunnel experience, the silver cord and several other features more commonly found during near-death experiences, but I may return to them in future. For now I hope you have enjoyed this series of OBE stories.

We see here the enormously influential cultural ideal mentioned at the outset: the purpose of life is to be authentic, where that means finding out who you are and living accordingly. Gauguin, in other words, was a cultural prototype for a conception of life’s meaning that today has widespread appeal around the world.

Williams, however, thinks that Gauguin’s eventual success as a painter constitutes a form of moral luck, in that his artistic achievement justifies what he did. It provides a justification that not everyone will accept, but one that can make sense to Gauguin himself, and perhaps to others

In his essay ‘Moral Luck’ (1976), Williams discusses Paul Gauguin’s decision to leave Paris in order to move to Tahiti where he hoped he could become a great painter. Gauguin left behind – basically abandoned – his wife and children

If there’s one theme in all my work it’s about authenticity and self-expression,’ said the philosopher Bernard Williams in an interview with The Guardian in 2002

“We want to be very clear that all we are reporting is observation of an excess (a fairly significant one) and not a discovery of any kind,”

“I’m trying to be calm here, but it’s hard not to be hyperbolic,” said Neal Weiner, a particle theorist at New York University. “If this is real, calling it a game changer would be an understatement.”

Dr. Aprile’s Xenon experiment is currently the largest and most sensitive in an alphabet soup of efforts aimed at detecting and identifying dark matter

The best guess is that this dark matter consists of clouds of exotic subatomic particles left over from the Big Bang and known generically as WIMPs, for weakly interacting massive particles, hundreds or thousands of times more massive than a hydrogen atom.

The story of axions begins in 1977, when Roberto Peccei, a professor at the University of California, Los Angeles, who died on June 1, and Helen Quinn, emerita professor at Stanford, suggested a slight modification to the theory that governs strong nuclear forces, making sure that it is invariant to the direction of time, a feature that physicists consider a necessity for the universe.

in its most recent analysis of that experiment, the team had looked for electrons, rather than the heavier xenon nuclei, recoiling from collisions. Among other things, that could be the signature of particles much lighter than the putative WIMPs striking the xenon.

Simulations and calculations suggested that random events should have produced about 232 such recoils over the course of a year.

But from February 2017 to February 2018, the detector recorded 285, an excess of 53 recoils.

Dr. Aprile and her colleagues have wired a succession of vats containing liquid xenon with photomultipliers and other sensors. The hope is that her team’s device — far underground to shield it from cosmic rays and other worldly forms of interference — would spot the rare collision between a WIMP and a xenon atom. The collision should result in a flash of light and a cloud of electrical charge.

this modification implied the existence of a new subatomic particle. Dr. Wilczek called it the axion, and the name stuck.

Axions have never been detected either directly or indirectly. And the theory does not predict their mass, which makes it hard to look for them. It only predicts that they would be weird and would barely interact with regular matter

although they are not WIMPS, they share some of those particles’ imagined weird abilities, such as being able to float through Earth and our bodies like smoke through a screen door.

In order to fulfill the requirements of cosmologists, however, such dark-matter axions would need to have a mass of less than a thousandth of an electron volt in the units of mass and energy preferred by physicists

(By comparison, the electrons that dance around in your smartphone weigh in at half a million electron volts each.) What they lack in heft they would more than make up for in numbers.

That would make individual cosmic dark-matter axions too slow and ethereal to be detected by the Xenon experiment.But axions could also be produced by nuclear reactions in the sun, and those “solar axions” would have enough energy to ping the Xenon detector right where it is most sensitive

The other exciting, though slightly less likely, possibility is that the Xenon collaboration’s excess signals come from the wispy particles known as neutrinos, which are real, and weird, and zipping through our bodies by the trillions every second.

Ordinarily, these neutrinos would not contribute much to the excess of events the detector read. But they would do so if they had an intrinsic magnetism that physicists call a magnetic moment. That would give them a higher probability of interacting with the xenon and tripping the detector

According to the standard lore, neutrinos, which are electrically neutral, do not carry magnetism. The discovery that they did would require rewriting the rules as they apply to neutrinos.

That, said Dr. Weiner, would be “a very very big deal,” because it would imply that there are new fundamental particles out there to look for — new physics.

I don’t know if that sounds too complicated. But the point is, it’s not just giving up domination. It’s giving up this sense of separateness in favor of a sense of kinship. And those people who do often wonder how they failed to see how much continuity there is in the more-than-human world with the human world.

to go from terror into being and into that sense that the experiment is sacred, not this one outcome of the experiment, is to immediately transform the way that you think even about very fundamental social and economic and cultural things. If the experiment is sacred, how can we possibly justify our food systems, for instance?

when I first went to the Smokies and hiked up into the old growth in the Southern Appalachians, it was like somebody threw a switch. There was some odd filter that had just been removed, and the world sounded different and smelled different.

richard powersYeah. In human exceptionalism, we may be completely aware of evolutionary continuity. We may understand that we have a literal kinship with the rest of creation, that all life on Earth employs the same genetic code, that there is a very small core of core genes and core proteins that is shared across all the kingdoms and phyla of life. But conceptually, we still have this demented idea that somehow consciousness creates a sanctity and a separation that almost nullifies the continuous elements of evolution and biology that we’ve come to understand.

if we want to begin this process of rehabilitation and transformation of consciousness that we are going to need in order to become part of the living Earth, it is going to be other kinds of minds that give us that clarity and strength and diversity and alternative way of thinking that could free us from this stranglehold of thought that looks only to the maximizing return on investment in very leverageable ways.

richard powersIt amazed me to get to the end of the first draft of “Bewilderment” and to realize how much Buddhism was in the book, from the simplest things.

I think there is nothing more science inflected than being out in the living world and the more-than-human world and trying to understand what’s happening.

And of course, we can combine this with what we were talking about earlier with death. If we see all of evolution as somehow leading up to us, all of human, cultural evolution leading up to neoliberalism and here we are just busily trying to accumulate and make meaning for ourselves, death becomes the enemy.

And you’re making the point in different ways throughout the book that it is the minds we think of as unusual, that we would diagnose as having some kind of problem or dysfunction that are, in some cases, are the only ones responding to the moment in the most common sense way it deserves. It is almost everybody else’s brain that has been broken.

it isn’t surprising. If you think of the characteristics of this dominant culture that we’ve been talking about — the fixation on control, the fixation on mastery, the fixation on management and accumulation and the resistance of decay — it isn’t surprising that that culture is also threatened by difference and divergence. It seeks out old, stable hierarchies — clear hierarchies — of control, and anything that’s not quite exploitable or leverageable in the way that the normal is terrifying and threatening.

And the more I looked for it, the more it pervaded the book.

ezra kleinI’ve heard you say that it has changed the way you measure a good day. Can you tell me about that?richard powersThat’s true.I suppose when I was still enthralled to commodity-mediated individualist market-driven human exceptionalism — we need a single word for this

And since moving to the Smokies and since publishing “The Overstory,” my days have been entirely inverted. I wake up, I go to the window, and I look outside. Or I step out onto the deck — if I haven’t been sleeping on the deck, which I try to do as much as I can in the course of the year — and see what’s in the air, gauge the temperature and the humidity and the wind and see what season it is and ask myself, you know, what’s happening out there now at 1,700 feet or 4,000 feet or 5,000 feet.

let me talk specifically about the work of a scientist who has herself just recently published a book. It’s Dr. Suzanne Simard, and the book is “Finding the Mother Tree.” Simard has been instrumental in a revolution in our way of thinking about what’s happening underground at the root level in a forest.

it was a moving moment for me, as an easterner, to stand up there and to say, this is what an eastern forest looks like. This is what a healthy, fully-functioning forest looks like. And I’m 56 years old, and I’d never seen it.

the other topics of that culture tend to circle back around these sorts of trends, human fascinations, ways of magnifying our throw weight and our ability and removing the last constraints to our desires and, in particular, to eliminate the single greatest enemy of meaning in the culture of the technological sublime that is, itself, such a strong instance of the culture of human separatism and commodity-mediated individualist capitalism— that is to say, the removal of death.

Why is it that we have known about the crisis of species extinction for at least half a century and longer? And I mean the lay public, not just scientists. But why has this been general knowledge for a long time without public will demanding some kind of action or change

And when you make kinship beyond yourself, your sense of meaning gravitates outwards into that reciprocal relationship, into that interdependence. And you know, it’s a little bit like scales falling off your eyes. When you do turn that corner, all of the sources of anxiety that are so present and so deeply internalized become much more identifiable. And my own sense of hope and fear gets a much larger frame of reference to operate in.

I think, for most of my life, until I did kind of wake up to forests and to trees, I shared — without really understanding this as a kind of concession or a kind of subscription — I did share this cultural consensus that meaning is a private thing that we do for ourselves and by ourselves and that our kind of general sense of the discoveries of the 19th and 20th century have left us feeling a bit unsponsored and adrift beyond the accident of human existence.

The largest single influence on any human being’s mode of thought is other human beings. So if you are surrounded by lots of terrified but wishful-thinking people who want to believe that somehow the cavalry is going to come at the last minute and that we don’t really have to look inwards and change our belief in where meaning comes from, that we will somehow be able to get over the finish line with all our stuff and that we’ll avert this disaster, as we have other kinds of disasters in the past.

I think what was happening to me at that time, as I was turning outward and starting to take the non-human world seriously, is my sense of meaning was shifting from something that was entirely about me and authored by me outward into this more collaborative, reciprocal, interdependent, exterior place that involved not just me but all of these other ways of being that I could make kinship with.

And I think I was right along with that sense that somehow we are a thing apart. We can make purpose and make meaning completely arbitrarily. It consists mostly of trying to be more in yourself, of accumulating in one form or another.

I can’t really be out for more than two or three miles before my head just fills with associations and ideas and scenes and character sketches. And I usually have to rush back home to keep it all in my head long enough to get it down on paper.

for my journey, the way to characterize this transition is from being fascinated with technologies of mastery and control and what they’re doing to us as human beings, how they’re changing what the capacities and affordances of humanity are and how we narrate ourselves, to being fascinated with technologies and sciences of interdependence and cooperation, of those sciences that increase our sense of kinship and being one of many, many neighbors.

And that’s an almost impossible persuasion to rouse yourself from if you don’t have allies. And I think the one hopeful thing about the present is the number of people trying to challenge that consensual understanding and break away into a new way of looking at human standing is growing.

And when you do subscribe to a culture like that and you are confronted with the reality of your own mortality, as I was when I was living in Stanford, that sense of stockpiling personal meaning starts to feel a little bit pointless.

And I just head out. I head out based on what the day has to offer. And to have that come first has really changed not only how I write, but what I’ve been writing. And I think it really shows in “Bewilderment.” It’s a totally different kind of book from my previous 12.

the marvelous thing about the work, which continues to get more sophisticated and continues to turn up newer and newer astonishments, is that there was odd kind of reciprocal interdependence and cooperation across the species barrier, that Douglas firs and birches were actually involved in these sharing back and forth of essential nutrients. And that’s a whole new way of looking at forest.

she began to see that the forests were actually wired up in very complex and identifiable ways and that there was an enormous system of resource sharing going on underground, that trees were sharing not only sugars and the hydrocarbons necessary for survival, but also secondary metabolites. And these were being passed back and forth, both symbiotically between the trees and the fungi, but also across the network to other trees so that there were actually trees in wired up, fungally-connected forests where large, dominant, healthy trees were subsidizing, as it were, trees that were injured or not in favorable positions or damaged in some way or just failing to thrive.

so when I was still pretty much a card-carrying member of that culture, I had this sense that to become a better person and to get ahead and to really make more of myself, I had to be as productive as possible. And that meant waking up every morning and getting 1,000 words that I was proud of. And it’s interesting that I would even settle on a quantitative target. That’s very typical for that kind of mindset that I’m talking about — 1,000 words and then you’re free, and then you can do what you want with the day.

there will be a threshold, as there have been for these other great social transformations that we’ve witnessed in the last couple of decades where somehow it goes from an outsider position to absolutely mainstream and common sense.

I am persuaded by those scholars who have showed the degree to which the concept of nature is itself an artificial construction that’s born of cultures of human separatism. I believe that everything that life does is part of the living enterprise, and that includes the construction of cities. And there is no question at all the warning that you just gave about nostalgia creating a false binary between the built world and the true natural world is itself a form of cultural isolation.

Religion is a technology to discipline, to discipline certain parts of the human impulse. A lot of the book revolves around the decoded neurofeedback machine, which is a very real literalization of a technology, of changing the way we think

one of the things I think that we have to take seriously is that we have created technologies to supercharge some parts of our natural impulse, the capitalism I think should be understood as a technology to supercharge the growth impulse, and it creates some wonders out of that and some horrors out of that.

richard powersSure. I base my machine on existing technology. Decoded neurofeedback is a kind of nascent field of exploration. You can read about it; it’s been publishing results for a decade. I first came across it in 2013. It involves using fMRI to record the brain activity of a human being who is learning a process, interacting with an object or engaged in a certain emotional state. That neural activity is recorded and stored as a data structure. A second subsequent human being is then also scanned in real time and fed kinds of feedback based on their own internal neural activity as determined by a kind of software analysis of their fMRI data structures.

And they are queued little by little to approximate, to learn how to approximate, the recorded states of the original subject. When I first read about this, I did get a little bit of a revelation. I did feel my skin pucker and think, if pushed far enough, this would be something like a telepathy conduit. It would be a first big step in answering that age-old question of what does it feel like to be something other than we are

in the book I simply take that basic concept and extend it, juke it up a little bit, blur the line between what the reader might think is possible right now and what they might wonder about, and maybe even introduce possibilities for this empathetic transference

ezra kleinOne thing I loved about the role this played in the book is that it’s highlighting its inverse. So a reader might look at this and say, wow, wouldn’t that be cool if we had a machine that could in real time change how we think and change our neural pathways and change our mental state in a particular direction? But of course, all of society is that machine,

Robin and Theo are in an airport. And you’ve got TVs everywhere playing the news which is to say playing a constant loop of outrage, and disaster, and calamity. And Robbie, who’s going through these neural feedback sessions during this period, turns to his dad and says, “Dad, you know how the training’s rewiring my brain? This is what is rewiring everybody else.”

ezra kleinI think Marshall McLuhan knew it all. I really do. Not exactly what it would look like, but his view and Postman’s view that we are creating a digital global nervous system is a way they put it, it was exactly right. A nervous system, it was such the exact right metaphor.

the great insight of McLuhan, to me, what now gets called the medium is the message is this idea that the way media acts upon us is not in the content it delivers. The point of Twitter is not the link that you click or even the tweet that you read; it is that the nature and structure of the Twitter system itself begins to act on your system, and you become more like it.If you watch a lot of TV, you become more like TV. If you watch a lot of Twitter, you become more like Twitter, Facebook more like Facebook. Your identities become more important to you — that the content is distraction from the medium, and the medium changes you

it is happening to all of us in ways that at least we are not engaging in intentionally, not at that level of how do we want to be transformed.

richard powersI believe that the digital neural system is now so comprehensive that the idea that you could escape it somewhere, certainly not in the Smokies, even more remotely, I think, becomes more and more laughable. Yeah, and to build on this idea of the medium being the message, not the way in which we become more like the forms and affordances of the medium is that we begin to expect that those affordances, the method in which those media are used, the physiological dependencies and castes of behavior and thought that are required to operate them and interact with them are actual — that they’re real somehow, and that we just take them into human nature and say no, this is what we’ve always wanted and we’ve simply been able to become more like our true selves.

Well, the warpage in our sense of time, the warpage in our sense of place, are profound. The ways in which digital feedback and the affordances of social media and all the rest have changed our expectations with regard to what we need to concentrate on, what we need to learn for ourselves, are changing profoundly.

If you look far enough back, you can find Socrates expressing great anxiety and suspicion about the ways in which writing is going to transform the human brain and human expectation. He was worried that somehow it was going to ruin our memories. Well, it did up to a point — nothing like the way the digital technologies have ruined our memories.

my tradition is Jewish, the Sabbath is a technology, is a technology to create a different relationship between the human being, and time, and growth, and productive society than you would have without the Sabbath which is framed in terms of godliness but is also a way of creating separation from the other impulses of the weak.

Governments are a technology, monogamy is a technology, a religiously driven technology, but now one that is culturally driven. And these things do good and they do bad. I’m not making an argument for any one of them in particular. But the idea that we would need to invent something wholly new to come up with a way to change the way human beings act is ridiculous

My view of the story of this era is that capitalism was one of many forces, and it has become, in many societies, functionally the only one that it was in relationship with religion, it was in relationship with more rooted communities.

it has become not just an economic system but a belief system, and it’s a little bit untrammeled. I’m not an anti-capitalist person, but I believe it needs countervailing forces. And my basic view is that it doesn’t have them anymore.

the book does introduce this kind of fable, this kind of thought experiment about the way the affordances that a new and slightly stronger technology of empathy might deflect. First of all, the story of a little boy and then the story of his father who’s scrambling to be a responsible single parent. And then, beyond that, the community of people who hear about this boy and become fascinated with him as a narrative, which again ripples outward through these digital technologies in ways that can’t be controlled or whose consequences can be foreseen.

I’ve talked about it before is something I’ve said is that I think a push against, functionally, materialism and want is an important weight in our society that we need. And when people say it is the way we’ll deal with climate change in the three to five year time frame, I become much more skeptical because to the point of things like the technology you have in the book with neural feedback, I do think one of the questions you have to ask is, socially and culturally, how do you move people’s minds so you can then move their politics?

You’re going to need something, it seems to me, outside of politics, that changes humans’ sense of themselves more fundamentally. And that takes a minute at the scale of billions.

richard powersWell, you are correct. And I don’t think it’s giving away any great reveal in the book to say that a reader who gets far enough into the story probably has this moment of recursive awareness where they, he or she comes to understand that what Robin is doing in this gradual training on the cast of mind of some other person is precisely what they’re doing in the act of reading the novel “Bewilderment” — by living this act of active empathy for these two characters, they are undergoing their own kind of neurofeedback.

The more we understand about the complexities of living systems, of organisms and the evolution of organisms, the more capable it is to feel a kind of spiritual awe. And that certainly makes it easier to have reverence for the experiment beyond me and beyond my species. I don’t think those are incommensurable or incompatible ways of knowing the world. In fact, I think to invoke one last time that Buddhist precept of interbeing, I think there is a kind of interbeing between the desire, the true selfless desire to understand the world out there through presence, care, measurement, attention, reproduction of experiment and the desire to have a spiritual affinity and shared fate with the world out there. They’re really the same project.

richard powersWell, sure. If we turn back to the new forestry again and researchers like Suzanne Simard who were showing the literal interconnectivity across species boundaries and the cooperation of resource sharing between different species in a forest, that is rigorous science, rigorous reproducible science. And it does participate in that central principle of practice, or collection of practices, which always requires the renunciation of personal wish and ego and prior belief in favor of empirical reproduction.

I’ve begun to see people beginning to build out of the humbling sciences a worldview that seems quite spiritual. And as you’re somebody who seems to me to have done that and it has changed your life, would you reflect on that a bit?

So much of the book is about the possibility of life beyond Earth. Tell me a bit about the role that’s playing. Why did you make the possibility of alien life in the way it might look and feel and evolve and act so central in a book about protecting and cherishing life here?

richard powersI’m glad that we’re slipping this in at the end because yes this framing of the book around this question of are we alone or does the universe want life it’s really important. Theo, Robin’s father, is an astrobiologist.

Imagine that everything happens just right so that every square inch of this place is colonized by new forms of experiments, new kinds of life. And the father trying to entertain his son with the story of this remarkable place in the sun just stopping him and saying, Dad, come on, that’s asking too much. Get real, that’s science fiction. That’s the vision that I had when I finished the book, an absolutely limitless sense of just how lucky we’ve had it here.

one thing I kept thinking about that didn’t make it into the final book but exists as a kind of parallel story in my own head is the father and son on some very distant planet in some very distant star, many light years from here, playing that same game. And the father saying, OK, now imagine a world that’s just the right size, and it has plate tectonics, and it has water, and it has a nearby moon to stabilize its rotation, and it has incredible security and safety from asteroids because of other large planets in the solar system.

they make this journey across the universe through all kinds of incubators, all kinds of petri dishes for life and the possibilities of life. And rather than answer the question — so where is everybody? — it keeps deferring the question, it keeps making that question more subtle and stranger

For the purposes of the book, Robin, who desperately believes in the sanctity of life beyond himself, begs his father for these nighttime, bedtime stories, and Theo gives him easy travel to other planets. Father and son going to a new planet based on the kinds of planets that Theo’s science is turning up and asking this question, what would life look like if it was able to get started here?

There are a hundred other. things to remember that may help one to warm to the United States, including the fact that it has been, and perhaps always will be, a series of experiments that the world watches with wonder. Three. such experiments are of particular importance.

who refuse to allow·psychology or any "social science" to pre-empt the language and thought of common sense;

You must try to be a loving resistance fighter. That is the doctrine, as Hillel might say. Here is the commentary: By "loving," I mean that, in spite of the confusion, errors, and stupidities you see around you, you must always keep close to your heart the narratives and symbols that once made the United States the hope of the world and that may yet have enough vitality to do so again.

Which brings me to the "resistance fighter" part of my principle. Those who resist the American T echnopoly are people

who pay no attention to a poll unless they know what questions were asked, and why;

perhaps the most important contribution schools can make to 186 Technopoly the education of our youth is to give them a sense of coherence in their studies, a sense of purpose, meaning, and interconnectedness in what they learn.

who refuse to accept efficiency as the pre-eminent goal of human relations;

who have freed themselves from the belief in the magical powers of numbers, do not regard calculation as an adequate substitute for judgment, or precision as a synonym for truth;

In short, a technological resistance fighter maintains an epistemol(?gical and psychic distance from any technology, so that it always appears somewhat strange, never inevitable, never natural.

it is possible that one's education may help considerably not only in promoting the general conception of a resistance fighter but in helping the young to fashion their own ways of giving it expression. It is with education, then, that I will conclude this book.

who are, at least, suspicious of the idea of progress, and who do not confuse information with understanding;

who do not regard the aged as irrelevant;

who take seriously the meaning of family loyalty and honor, and who, when they "reach out and touch som~one," expect that person to be in the same room;

who take the great narratives of religion seriously and who do not believe that science is the only system of thought capable of producing truth;

who know the difference between the sacred and the profane, and who do not wink at tradition for modernity's sake;

it is the best way I can think of for the culture to address the problem. School, to be sur~, is a technology itself, but of a special kind in that, unlike most technologies, it is customarily and persistently scrutinized, criticized, and modified. It is America's principal instrument for correcting mistakes and for addressing problems that mystify and paralyze other social institutions.

who admire technological ingenuity but do not think it represents the highest possible form of human achievement.

the education of our youth is to give them a sense of coherence in their studies, a sense of purpose, meaning, and interconnectedness in what they learn.

I would propose as a possibility the theme that animates Jacob Bronowski's The Ascent of Man. It is a book, and a philosophy, filled with optimism and suffused with the transcendent belief that humanity's destiny is the discovery of knowledge. Moreover, although Bronowski' s emphasis is on science, he finds ample warrant to include the arts and humanities as part of our unending quest to gain a unified understanding of nature and our place in it.

we must not overestimate the capability of schools to provide coherence in the face of a culture in which almost all coherence seems to have disappeared. In our technicalized, present-centered information environment, it is not easy to locate a rationale for education, let alone impart one convincingly.

we must join art and science. But we must also join the past and the present, for the ascent of humanity is above all a continuous story. It is, in fact, a story of creation,

It is the story of humanity's creativeness in trying to conquer loneliness, ignorance, and disorder. And it certainly includes the development of various religious systems as a means of giving order and meaning to existence.

is also otherworldly, inasmuch as it does not assume that what one learns in school must be directly and urgently related to a problem of today.

with a few exceptions which I shall note, it does not require that we invent new subjects or discard old ones. The structure of the subject-matter curriculum that exists in most schools at present is entirely usable.

it is a theme that can begin in the earliest grades and extend through college in ever-deepening and -widening dimensions.

Better still, it provides students with a point of view from which to understand the meaning of subjects, for each subject can be seen as a bat,tleground of sorts, an arena in which fierce intellectual struggle has taken place and continues to take place.

Let us consider history first, for it is in some ways the central discipline in all this.

history is our most potent intellectual means of achieving a "raised consciousness."

history is not merely one subject among many that may be taught; every subject has a history, including biology, physics, mathematics, literature, music, and art. I would propose here that every teacher must be a history teacher. To teach, for example, what we know about biology today without also teaching what we once knew, or thought we knew, is to reduce knowledge to a mere consumer product. It is to deprive students of a sense of the meaning of what we know, and of how we know.

Best of all, the theme of the ascent of humanity gives us a nontechnical, noncommercial definition of education. It is a definition drawn from an honorable humanistic tradition and reflects a concept of the purposes of academic life that goes counter to the biases of the technocrats.

For to know about your roots is not merely to know where your grandfather came from and what he had to endure. It is also to know where your ideas come from and why you happen to believe them; to know where your moral and aesthetic sensibilities come from. It is to

know where your world, not just your family, comes from. To complete the presentation of Cicero's thought, begun above: "What is a human life worth unless it is incorporated into the lives of one's ancestors and set in an historical context?

point of view that will reflect his particular theory of social development. And historians also know that they write histories for some particular purpose--more often than not, either to glorify or to condemn the present. There is no definitive history of anything; there are only histories, human inventions which do not give us the answer, but give us only those answers called forth by the questions that have been asked.

The task of the history teacher, then, is to become a "histories teacher.

it does mean that a histories teacher will be concerned, at all times, to show how histories are themselves products of culture; how any history is a mirror of the conceits and even metaphysical biases of the culture that produced. it; how the religion, politics, geography, and economy of a people lead them to re-create their past along certain lines. The histories teacher must clarify for students the meaning of "objectivity" and "events," must show what a "point of view" and a "theory" are, must provide some sense of how histories may be evaluated.

the history of subjects teaches connections; it teaches that the world is not created anew each day, that everyone stands on someone else's shoulders.

such a definition is not childcentered, not training-centered, not skill-centered, not even problem-centered. It is idea-centered and coherence-centered. It

If every subject is taught with a historical dimension, the history teacher will be free to teach what histories are: hypotheses and theories about why change occurs. In one sense, there is no such thing as "history," for every historian from Thucydjdes to Toynbee has known that his stories must be told from a speci

That is why the controversies that develop around wha

Technopoly events ought to be included in the "history" curriculum have a somewhat hollow ring to them.

ducation, is to step out of the mainstream. But I believe it nonetheles.s.

Would it be an exaggeration to say that not one student in fifty knows what "induction" means? Or knows what a scientific theory is? Or a scientific model? Or knows what are the optimum conditions of a valid scientific experiment? Or has ever considered the question of what scientific truth is

Whatever events may be included in the study of the past, the worst thing we can do is to present them devoid of the coherence that a theory or theories can provide-that is to say, as meaningless. This, we can be sure, Technopoly does daily.

I would propose that every school--elementary through college-offer and require a course in the philosophy of science. Such a course should consider the language of science, the nature of scientific proof, the source of scientific hypotheses, the role of imagination, the conditions of experimentation, and especially .the value of error and disproof.

I have already stressed the importance of teaching the history of science in every science course, but this is no more important than teaching its "philosophy."

To suggest, therefore, that science is an exercise in human imagination, that it is something quite different from technology, that there are "philosophies" of science, and that all of this ought to form part of a scientific

It ·would be important for students. to learn that one becomes scientific not by donning· a white coat (which is what television teaches) but by practicing a set of canons of thought, many of which have to do with the disciplined use of language. Science involves a method of employing language that is accessible to everyone. The ascent of humanity has rested largely on that.

Of all the disciplines tbat might be included in the curriculum, semantics is certainly among the most "basic." Because it deals with the processes by which we make and interpret meaning, it has great potential ~o affect the deepest levels of student intelligence.

I should like to propose that, in addition to courses in the philosophy of science, every school-again, from ele'mentary school through college--offer a course in semantics-in the processes by which people make meaning.

There is certainly ample ev1de~ce that the study of semantics will improve the writing and reading of students. But it invariably does more. It helps students to reflect on the sense and truth of what they are writing and of what they are asked to read. It teaches them to discover the underlying assumptions of what they are told. It emphasizes the manifold ways in which language can distort reality. It assists students in becoming what Charles Weingartner and I once called "crap-detectors."

it would be extremely useful to the growth of.their intelligence if our youth had available a special course in which fundamental principles of language were identified and explained. Such a course would deal not only with the various uses of language but with the relationship between things and words, symbols and signs, factual statements and judgments, and grammar and thought.

The most obvious reason for such prominence is that their subject matter contains the best evidence we have of the unity and continuity of human experience and feeling. And that is why I would propose that, in our teaching of the humanities, we should emphasize the enduring cr~ations of the past.

The point I want to make is that the products of the popular arts are amply provided by the culture itself. The schools must make available the products of classical art forms precisely . because they are not so available and because they demand a different order of sensibility and response.

there is no subject better suited to freeing us from the tyranny of the present than the historical study of art. Painting, for example, is more than three times as old as writing, and contains in its changing styles and themes a fifteen-thousand-year-old record of the ascent of humanity.

What is to the point is that they spoke, when they did, in a language and from a point of view different from our own and yet continuous with our own. These artists are relevant not only because they established the standards with which civilized people approach the arts. They are relevant because the culture tries to mute their voices and render their standards invisible.

art is much more than a historical artifact. To have meaning for us, it must connect with those levels of feeling that are in fact not expressible in discursive language. The question therefore arises whether it is possible for students of today to relate, through feeling, to the painting, architecture, music, sculpture, or literature of the past.

But our youth must be shown that not all worthwhile things are instantly accessible and that there are levels of sensibility unknown to them. Above all, they must be shown humanity's artistic roots. And that task, in our own times, falls inescapably to the schools.

I want to end my proposal by including two subjects indispensable to any understanding of where we have come from. The first is the history of technology,

historical development; in which the philosophies of science, of history, of language, of technology, and of religion are taught; and in which there is a strong emphasis on classical forms of artistic expression.

In brief, we need students who will understand the relationships between our technics and our social and psychic worlds, so that they may begin informed conversations about where technology is taking us and how.

The second subject is, of course, religion, with which so much painting, music, technology, architecture, literature, and science are intertwined. Specifically, I want to propose that the curriculum include a course in comparative religion.

do not see how we can claim to be educating our youth if we do not ask them to consider how different people of different times and places have tried to achieve a sense of transcendence. No education can neglect such sacred texts as Genesis, the New Testament, the Koran, the Bhagavad-Gita. Each of them embodies a style and a world-view that tell as much about the ascent of humanity as any book ever written. To these books I would add the Communist Manifesto,

To summarize: I am proposing, as a beginning, a curriculum in which all subjects are presented as a stage in humanity's

The aggressor in this war keeps trying to push back toward a past as it never happened, toward nonsensical and necrophiliac accounts of history. Russia must conquer Ukraine, Vladimir Putin says, because of a baptism a thousand years ago, or because of bloodshed during World War II.

The new word “рашизм” is a useful conceptualization of Putin’s worldview. Far more than Western analysts, Ukrainians have noticed the Russian tilt toward fascism in the last decade.

Undistracted by Putin’s operational deployment of genocide talk, they have seen fascist practices in Russia: the cults of the leader and of the dead, the corporatist state, the mythical past, the censorship, the conspiracy theories, the centralized propaganda and now the war of destruction

we have tended to overlook the central example of fascism’s revival, which is the Putin regime in the Russian Federation.

A bilingual nation like Ukraine is not just a collection of bilingual individuals; it is an unending set of encounters in which people habitually adjust the language they use to other people and new settings, manipulating language in ways that are foreign to monolingual nations

I have gone on Ukrainian television and radio, taken questions in Russian and answered them in Ukrainian, without anyone for a moment finding that switch worthy of mention.

Ukrainians change languages effortlessly — not just as situations change, but also to make situations change, sometimes in the middle of a sentence, or even in the middle of a word.

“Pашизм” is a word built up from the inside, from several languages, as a complex of puns and references that reveal a bilingual society thinking out its predicament and communicating to itself.

Putin’s ethnic imperialism insists that Ukrainians must be Russians because they speak Russian. They do — and they speak Ukrainian. But Ukrainian identity has as much to do with an ability to live between languages than it does with the use of any one of them

Those six Cyrillic letters contain references to Italian, Russian and English, all of which a mechanical, letter-by-letter transliteration would block

The best (if imperfect) way I have found to render “рашизм” from Ukrainian into English is “ruscism”

When we see “ruscism” we might guess this word has to do with Russia (“rus”), with politics (“ism”) and with the extreme right (“ascism”) — as, indeed, it does

I have had to spell “рашизм” as “ruscism” in English because we need “rus,” with a “u,” to see the reference to Russia. In losing the original Ukrainian “a,” though, we weaken a multilayered reference — because the “a” in “рашизм,” conveniently, allows the Ukrainian word to associate Russia and fascism in a way English cannot.

If you don’t know either language, you might think that Russian and Ukrainian are very similar. They are pretty close — much as, say, Spanish and Italian are.

the semantics are not that close

From a Russian perspective, the false friends are legion. There is an elegant four-syllable Ukrainian word that simply means “soon” or “without delay,” but to a Russian it sounds like “not behind the bar.” The Ukrainian word for “cat” sounds like the Russian for “whale,” while the Ukrainian for “female cats” sounds like Russian for “intestines.”

Russians do not understand Ukrainian, because they have not learned it. Ukrainians do understand Russian, because they have learned it.

Ukrainian soldiers often speak Russian, though they are instructed to use Ukrainian to spot infiltrators and spies. This is a drastic example of a general practice of code-switching.

Ukrainians are perfectly capable of writing Russian correctly, but during the war some internet commentators have spelled the occasional Russian word using the Ukrainian writing system, leaving it looking unmoored and pitiable. Writing in Ukrainian, you might spell “oсвобождение” as “aсвобaждениe,” the way it is pronounced — a bit of lexicographic alchemy that makes it (and, by extension, Russians) look silly, and mocks the political concepts being used to justify a war. In a larger sense, such efforts are a means of displacing Russia from its central position in regional culture.