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Much of the nation has made the gut-wrenching choice to stop about half the economy and encourage most workers to stay home in an effort to save as many lives as possible

The average unemployment benefit check is currently $385 a week, which is less than half the typical weekly paycheck in the United States. The amount is slated to rise an additional $600 a week once President Trump signs the relief bill into law, a substantial increase meant to tide workers over as they are forced to stay home

All employees now have their temperature tested on the way into the warehouse. He’s had lengthy discussions with each worker about whether they should take the health risk of coming to work. They now run two shifts and mandate that employees stand about 10 feet from each other. Between the shifts, they sanitize the whole facility — doorknobs, surfaces, bathrooms, tools.

Being distracted by the second task didn’t hurt actual performance on the first task, but it did impair the subjects’ ability to be introspective (again, by accurately self-reporting how they did). The finding supports previous widespread evidence that multitasking leads to lower cognitive performance.

If you are awake for 16 hours, turning on or checking your phone 85 times means doing so about once every 11 minutes (and doesn’t account for internet use on a computer), and 5.05 hours is over 30 percent of the day. What might be the effect on reflection of this compulsive behavior?

“That hints at the way that, as our technologies increase the intensity of stimulation and the flow of new things, we adapt to that pace,” Mr. Carr said. “We become less patient. When moments without stimulation arise, we start to feel panicked and don’t know what to do with them, because we’ve trained ourselves to expect this stimulation — new notifications and alerts and so on.”

Mr. Carr also noted counterarguments: Formulating relatively simple thoughts on the internet can yield more complex ones through real-time exchanges with others, and people whose reflex is to post a notion hastily rather than let it sit may not have been the most deliberative thinkers in a pre-smartphone time, either.

“We’ve adopted the Google ideal of the mind, which is that you have a question that you can answer quickly: close-ended, well-defined questions. Lost in that conception is that there’s also this open-ended way of thinking where you’re not always trying to answer a question. You’re trying to go where that thought leads you. As a society, we’re saying that that way of thinking isn’t as important anymore. It’s viewed as inefficient.”

Although three million miles sounds vast, it’s not much on the scale of our solar system. In fact, despite the planet’s elliptical path through the heavens, most astronomers say that Earth’s orbit is basically circular. On a scale of 0 to 100 percent, where 0 is a perfect circle and nearly 100 is a very thin oval, Earth only scores a 1.7.

It’s a defining trait that keeps our planet at roughly the same distance from our sun, and keeps the climate relatively stable. This has led many astronomers to wonder whether a circular orbit just might be a crucial ingredient in the cocktail of life — and a key factor to consider as they search for signs of alien life around the thousands of exoplanets known to be circling other stars within the galaxy.

Such a dire portrait could suggest that life prefers a circle. But do most exoplanets orbit their host stars in bands similar to the Earth, or are their orbits more like that of HD 20782 b?

Consider the exoplanet known as HD 20782 b, which boasts the highest eccentricity yet discovered — a whopping 97 percent. Although the alien world is likely more akin to Jupiter than Earth in mass, it’s easy to imagine what might happen to a wildly eccentric Earthlike planet.At its closest approach to the star, the planet would face an explosion of heat that would evaporate the planet’s oceans and strip the planet’s atmosphere, sending crucial molecules such as oxygen streaming into space.

This suggests that most of these rocky worlds might be able to host a stable climate and, therefore, life.But Dr. Kane and other researchers warned against dismissing the possibility of life forming on worlds with highly-eccentric orbits.

Last year, Dr. Kane and his colleagues estimated that a planet with an eccentricity as high as 30 or even 40 percent could remain habitable

the galaxy and its many orbiting planets could surprise us. “I think it’s often assumed that life is wimpy and needs ‘just so’ conditions to exist,” Dr. Raymond said. “But life on Earth did indeed survive some tough times.”

Figuring out exactly what happened that Saturday night will take time and require generous listening to reveal important details about exactly what events took place, how law enforcement became involved and whether permitting and operational procedures were followed.

I'm convinced that the depiction of the event and the actions of law enforcement is contrary to what was initially reported. This was not a pop-up Spring Hill block party that spontaneously became massive, disruptive and violent. Instead, it involved groups gathered for a series of events (including, among others, a car show, a concert and memorial for a former Spring Hill resident who in 2008 was a victim of gun violence) that were promoted successfully enough to attract attendees from as far away as Orlando, Tampa and Jacksonville.

And instead of becoming yet another incident where unarmed African Americans were shot by law enforcement officers who felt threatened based on preconceived fears and racist assumptions, there have been no reports or claims that these law enforcement officers shot, killed or inflicted life-threatening injury on any residents or visitors

law enforcement officers claim they were hit and injured that night by a sucker punch and the hurling of bottles, a bar stool and a mason jar; that they recovered one loaded Ruger 9 mm and other guns, some narcotics and $3,840 in cash; that they made seven arrests and issued five traffic citations. It remains the subject of further investigation and reporting to resolve community complaints in social media posts about undue provocation, escalation and unlawful business interruption. Videos of the incident shed some light but do not capture all aspects of a crowd this large -- the Volusia sheriff's office estimated it at 3,000 -- moving across multiple locations.

To facilitate effective community policing during this pandemic crisis, law enforcement leaders and African American leaders and residents need to further discuss and endeavor to reach consensus on four practical steps: suspending plans for any large gatherings until public health officials say they are safe; advocating for national and state leaders to put health over politics by warning about the continuing risks of asymptomatic virus transmission as the economy reopens; using social media to promote a consistent message about the danger of asymptomatic spread, especially given that the African American community is experiencing a disproportionate number of Covid-19 deaths, and ensuring that when large events are permissible organizers comply with local permitting requirements, which should be consistently enforced in ALL communities, not just in African American neighborhoods.

Ironically, on the same morning as the Spring Hill neighborhood events in question, I was part of a group of 19 racially, politically and socially diverse individuals from eight states and 11 cities gathered for a virtual "Color Line Roundtable."

participants thoughtfully discussed what values, beliefs and principles would guide their votes -- or abstentions -- in the November election. Each of us had a slightly different way of articulating those foundational beliefs, but, as one first-time participant emailed me after the discussion, it was "affirming to hear the commonality of beliefs and principles amongst a group of people who obviously also have some significant differences in opinions and positions."

upon further reflection, I have come to appreciate the value of our community's years-long series of roundtable discussions. Covid-19 restrictions and Floyd's murder might have complicated relations with law enforcement officials, but they offer yet another opportunity for us to talk candidly about the complex issues of effective community policing, racial diversity, equity and inclusion.

The tumult in the U.S. economy still pales in comparison to the damage being felt in other countries. In China, auto sales cratered 80% last month, while a plunge in tourism is expected to push Italy and perhaps France into a recession.

The U.S. Travel Association predicts that international travel to the United States will fall by 6% over the next three months. "There is a lot of uncertainty around coronavirus, and it is pretty clear that it is having an effect on travel demand — not just from China, and not just internationally, but for domestic business and leisure travel as well," the association's president, Roger Dow, said in a statement.

The U.S. Press Freedom Tracker said on Tuesday it has counted 211 "press freedom violations" since the start of the George Floyd protests last week, which in some cases have led to riots.

"In every case that we are aware of, there are strong indications that officers knew the journalist was a member of the press," the Reporters Committee for Freedom of the Press stated in a letter to Minnesota authorities on Tuesday.

This was the largest coalition to sign such a letter in the Reporters Committee's 50-year history. "We'll be sending similar letters to other jurisdictions around the country," a spokeswoman said.

Take swift action to discipline any officer who is found to have arrested or assaulted a journalist engaged in newsgathering."

"Inform your officers that they themselves could be subject to legal liability for violating these rights."

"Ensure that crowd control tactics are appropriate and proportional, and are designed to prevent collateral harm to journalists covering the protests.

"Continue to exempt members of the news media from mobility restrictions, including, and especially, curfews."

"Release all information about arrests of or physical interactions with the press to the public to allow it to evaluate the legitimacy of police conduct."

I was relieved -- we wouldn't have to make what felt like an impossible decision -- but then I kept reading. My father had noted that he did not want to be supported by a ventilator or hooked up to a feeding tube for any length of time. He had been connected to both for nearly two weeks.

There was grief on her face, but also curiosity. What had finally gotten to her younger son, the one who so rarely showed emotion during his father's hospitalization?

I called the hospital and approved the DNR. They told me his status was still dire. I called my dad's closest friends and started preparing them for the worst.

My father's lungs showed no signs of progress. The double pneumonia they diagnosed days before was worsening. His kidneys were failing. Dialysis was required but would put a strain on his blood pressure, which was already dangerously low. There was a special form of dialysis designed for delicate situations like this -- continuous veno-venous hemofiltration -- but it wasn't available at Lawrence

The morning after I searched for my father's health directive and drafted his obituary, I woke up and tried to turn on my laptop. It wouldn't start. When it eventually booted up, it asked if I wanted to restore an unsaved document. No, I thought, let's see what happens today.

It was the same doctor as yesterday, the one who asked about the DNR. "Look, your dad is on a ventilator. That's a form of life support. He's experiencing kidney failure and requires dialysis. His situation is still very acute. He was in good health before the Covid, but his kidney, heart, and lungs are 69 years old. It's tough for them to recover. But the numbers from today are undeniably better than yesterday. There's been an improvement at almost every level. Your dad is a tough guy."

One of my close friends, a nurse practitioner, would help me understand all the terminology and its implications. He was treating Covid patients at an ICU upstate. At the end of our calls I'd ask him how he was doing. "We ran out of gowns," he told me one day. "My ICU is out of ventilators -- we're diverting people to Albany," he said another time.

"There's a difference between good intentions and good outcomes," I explained to her. She would wave me away and pick up. Inevitably the call would bring her tears. I stewed on the porch. My brother, uncle and I would spend hours trying to ease her mind and pacify her anxiety. Any inquiry or outreach was like sticking a finger in the open wound of her anguish.

I called my friend, the nurse practitioner, and gave him the latest update. He seemed upset. "You OK, dude?" "A nurse from my hospital died," he explained.

The nurses and doctors who took care of my father -- first for four days at NewYork-Presbyterian Lawrence Hospital, then for nearly a month at NewYork-Presbyterian/Columbia -- were always empathetic, straightforward and willing to trust me with complicated details.

About a week after writing -- then refusing to recover -- my father's obituary, his condition was continuing to improve.

"He's only improving," I told her, "because of the life-saving care you guys have given him. The whole city is in awe of you. They should have a parade for you down the Canyon of Heroes."

Covid-19 was new and largely unstudied. Maybe one of these seemingly odd treatments would work.

"Yesterday was a stumble, but we're getting back on course," I emailed the group. "We always knew this recovery wasn't going to be a straight line. It's important to remain resilient and optimistic even when there are temporary setbacks."

"Oh Lou, I've been waiting for your call. I have such good news. They are planning to extubate him tomorrow. They are going to take your father off the ventilator!" She was practically screaming with excitement. I was speechless.

I had been withholding certain information from my family and friends during this whole ordeal. My dad had developed a blood clot two weeks into his hospitalization. Clots are extremely dangerous, of course, but it was small and in a relatively manageable location.

I called my brother and told him about the plan to get my father off the ventilator. Since there were a number of contingencies, we debated telling my mother. She was living and dying with every update.

My father's breathing was labored on the morning they were planning to extubate. They delayed the procedure a day. That next morning, April 16, a doctor called. I was in the shower and rushed out to answer my cell. He said they were doing the extubation within the hour. What do we want to do if the extubation fails?

"It went as well as we could have hoped for," the doctor said. "His vitals are stable and he's breathing well. He's resting now." She explained that my father was disoriented and it probably wasn't a great idea to speak with him that day. Whatever, I thought, I'll speak with him when he gets home. He had been on a ventilator for 28 days.

I called the doctor later in the day. She told me my dad seemed distressed. He was trying to speak, but his vocal cords were too swollen. "It's so frustrating," she told me. "I don't know what he wants to tell me."

"Each facility has their own Covid rules," she explained. "I'll send you over a list." On the list was the nursing home where my grandfather had died several years before. My father had visited him every day.

I called the step-down unit where he had been the past three days. They transferred me to his nurse. "He's doing better, love. We took him off the pressor and his blood pressure is in a good range. His heart rate is good. He's breathing fine. The doctors decided he didn't need to go back to the ICU. He's ok."

"I've repeatedly said that recovery isn't a straight line. ... Yesterday we managed the roller coaster ride as a family. My brother, uncle and I were with my mother the entire day. We never lost hope or confidence in my dad's medical care and ultimate recovery. If there's a light at the end of the tunnel, it's a blinking one. Right now, it shines again."

I drove back to my mom's house. I scanned the block for my brother's car. He had not arrived. I parked. I have to wait for him and then tell my mother, brother and uncle all at once, right? Should I call my wife first? Should I call my dad's best friend?

I called my wife. I called my dad's best friend. I called the guys he grew up with. I called his former colleagues. I began every conversation the same way, "This is that call." I listened to each of them yell and cry and ask if I was serious. Then I said I had to make another call.

I wrote about my father's career. How he got his law degree at night school and became a prosecutor at the city, state, and federal level. How he convicted mobsters, drug dealers, and those who abused power.

I wrote about my dad's volunteer work -- at the Special Olympics, at an organization he founded that helps police families with special needs, and at just about any Italian-American group that needed a lawyer. He was so proud of his Italian-American heritage. He loathed the mafioso caricatures and stereotypes found on TV -- he wrote countless op-eds attacking those -- but he revered the old-school virtues he associated with his Italian-American upbringing: loyalty, humility, hard work, dedication to family.

He was a Covid patient for 31 days. It was a painful experience, but ultimately unimportant. It doesn't matter how a man dies. It matters how he lives.

“It’s almost like people will say to you, ‘I want a strategy,’ and what they really mean is, ‘I want someone to understand,’” said Heather Havrilesky, an advice columnist and author of “What if This Were Enough?”

Be clear on the advice-seeker’s goals. When people approach Austin Kleon, author of “Steal Like an Artist,” for advice, he drills down and identifies the exact problem: “What do you want to know specifically that I can help you with?” This way, he won’t overwhelm the person with irrelevant information.

Consider your qualifications. People often go to those close to them for advice, even if family members and friends aren’t always in the best position to effectively assist, Dr. Tost said. Ask yourself: “Do I have the expertise, experience or knowledge needed to provide helpful advice in this situation?” If you do, fantastic! Advise away. If you don’t, rather than give potentially unhelpful advice, identify someone who is in a better position to help.

Look for physical signs of relief. Examine facial cues and body language: eyes and mouth softening, shoulders lowering or letting breath out, for example. Those are good indicators your advice is resonating.

People tend to resist when advice is preachy, Ms. Marshall said. Saying, “I’ve been there and here’s what I did,” makes people more receptive

Words have power. Words can heal. A recent study found that doctors who simply offer assurance can help alleviate their patients’ symptoms. It’s essential to start the advice-giving conversation with this same reassuring tone.

Identify takeaways (and give an out). It’s not realistic for people to act on every piece of advice you give. After discussing a problem and suggesting how to handle it, Ms. Marshall asks her clients what tidbit resonated with them the most.

“Your mileage may vary. Take what you need and leave the rest.”

Agree on next steps. Lastly, ask what kind of continued support is needed (if any) and what efforts should be avoided.

We know that rumination (dwelling on personal problems) and social isolation are common features of depression. However, we don’t know whether these findings reflect differences in attention or thinking style. Does depression cause people to focus on themselves, or do people who focus on themselves get symptoms of depression?

Crucially, those who have previously had depressive symptoms are more likely to have them again. Therefore, their greater tendency for absolutist thinking, even when there are currently no symptoms of depression, is a sign that it may play a role in causing depressive episodes. The same effect is seen in use of pronouns, but not for negative emotion words.

From the outset, we predicted that those with depression will have a more black and white view of the world, and that this would manifest in their style of language.

Our lab recently conducted a big data text analysis of 64 different online mental health forums, examining over 6,400 members. “Absolutist words” – which convey absolute magnitudes or probabilities, such as “always”, “nothing” or “completely” – were found to be better markers for mental health forums than either pronouns or negative emotion words.

But as the World Health Organisation estimates that more than 300m people worldwide are now living with depression, an increase of more than 18% since 2005, having more tools available to spot the condition is certainly important to improve health and prevent tragic suicides such as those of Plath and Cobain.

It’s well-known that most of the emails are composed by nonnative speakers of English, as is clear from the many grammatical and punctuation mistakes, broken syntax, missing words, and malapropisms (“the will to personify the façade to its practical conclusion” for “pursue the charade”). With so many mistakes, how can this language really fool anyone? Often, victims know the message comes from a nonnative speaker, or they may be nonnative English speakers themselves and may not always recognize grammatical errors.

The scammers make extraordinary efforts to use technical, military, financial or otherwise professional language in a clumsy caricature of what formal, educated English sounds like (“government officials . . . awarded themselves contracts that were grossly over-invoiced in various ministries and parastatals”) to keep up the pretence of being a barrister, a brigadier-general, or a bank official.

It’s a simple scam, but appears to be effective when it reaches credulous types who are willing to ignore the warning signs in search of a treasure hunting adventure that can make a life extraordinary for a while, before it all ends in grief.

The experiments showed that participants, after making an initial call based on the first movie, were more likely to use subsequent evidence that was consistent with their initial choice to make a final judgment the second time around.

"Contrary to a common phrase, first impression does not have to be the last impression," Talluri says. "Such impressions, or choices, lead us to evaluate information in their favor. By acknowledging the fact that we selectively prioritize information agreeing with our previous choices, we could attempt to actively suppress this bias, at least in cases of critical significance, like evaluating job candidates or making policies that impact a large section of the society."

This would not imply, as Libet had thought, that people’s brains “decide” to move their fingers before they know it. Hardly. Rather, it would mean that the noisy activity in people’s brains sometimes happens to tip the scale if there’s nothing else to base a choice on, saving us from endless indecision when faced with an arbitrary task. The Bereitschaftspotential would be the rising part of the brain fluctuations that tend to coincide with the decisions. This is a highly specific situation, not a general case for all, or even many, choices.

“Philosophers have been debating free will for millennia, and they have been making progress. But neuroscientists barged in like an elephant into a china shop and claimed to have solved it in one fell swoop,”

When Herbert Hoover talked about putting “a chicken in every pot,” chicken was a luxury: In 1930, whole dressed chicken retailed in the United States for $7 a pound in today’s dollars. In contrast, that Costco bird now sells for less than $2 a pound.

It’s not that Costco chickens suffer more than Walmart or Safeway birds. All are part of an industrial agricultural system that, at the expense of animal well-being, has become extremely efficient at producing cheap protein.

“They’re living on their own feces, with no fresh air and no natural light,” said Leah Garcés, the president of Mercy for Animals. “I don’t think it’s what a Costco customer expects.”

Garcés wants Costco to sign up for the “Better Chicken Commitment,” an industry promise to work toward slightly better standards for industrial agriculture. For example, each adult chicken would get at least one square foot of space, there would be some natural light and the company would avoid breeds that put on weight that the legs can’t support.

Burger King, Popeyes, Chipotle, Denny’s and some 200 other food companies have embraced the Better Chicken Commitment, but grocery chains generally have not, with the exception of Whole Foods.

Yet what struck me was that Costco completely accepts that animal welfare should be an important consideration. We may disagree about whether existing standards are adequate, but the march of moral progress on animal rights is unmistakable.

When I began writing about these issues, I never guessed that McDonald’s would commit to cage-free eggs, that California would legislate protections for mother pigs, that there would be court fights about whether an elephant has legal “personhood,” and that Pope Francis would suggest that animals go to heaven and that the Virgin Mary “grieves for the sufferings” of mistreated livestock.

I don’t pretend that there are neat solutions. We raised a flock of chickens on our family farm when I was a kid, and we managed to be neither efficient nor humane. Many birds died, and being eaten by a coyote wasn’t such a pleasant way to go, either. There’s no need for a misplaced nostalgia for traditional farming practices, just a pragmatic acknowledgment of animal suffering and trade-offs to reduce it.

We treat poultry particularly poorly because humans identify less with birds than with fellow mammals. We may empathize with a calf with big eyes, but less so with species that we dismiss as “bird brains.”

Still, the issue remains as the English philosopher Jeremy Bentham posed it in 1789: “The question is not, Can they reason?, nor Can they talk? but, Can they suffer?”

Williams ceded the microphone, and Padilla was able to speak. “Here’s what I have to say about the vision of classics that you outlined,” he said. “I want nothing to do with it. I hope the field dies that you’ve outlined, and that it dies as swiftly as possible.”

“I believe in merit. I don’t look at the color of the author.” She pointed a finger in Padilla’s direction. “You may have got your job because you’re Black,” Williams said, “but I would prefer to think you got your job because of merit.”

What he did find was a slim blue-and-white textbook titled “How People Lived in Ancient Greece and Rome.” “Western civilization was formed from the union of early Greek wisdom and the highly organized legal minds of early Rome,” the book began. “The Greek belief in a person’s ability to use his powers of reason, coupled with Roman faith in military strength, produced a result that has come to us as a legacy, or gift from the past.” Thirty years later, Padilla can still recite those opening lines.

In 2017, he published a paper in the journal Classical Antiquity that compared evidence from antiquity and the Black Atlantic to draw a more coherent picture of the religious life of the Roman enslaved. “It will not do merely to adopt a pose of ‘righteous indignation’ at the distortions and gaps in the archive,” he wrote. “There are tools available for the effective recovery of the religious experiences of the enslaved, provided we work with these tools carefully and honestly.”

Padilla sensed that his pursuit of classics had displaced other parts of his identity, just as classics and “Western civilization” had displaced other cultures and forms of knowledge. Recovering them would be essential to dismantling the white-supremacist framework in which both he and classics had become trapped. “I had to actively engage in the decolonization of my mind,” he told me.

He also gravitated toward contemporary scholars like José Esteban Muñoz, Lorgia García Peña and Saidiya Hartman, who speak of race not as a physical fact but as a ghostly system o

In response to rising anti-immigrant sentiment in Europe and the United States, Mary Beard, perhaps the most famous classicist alive, wrote in The Wall Street Journal that the Romans “would have been puzzled by our modern problems with migration and asylum,” because the empire was founded on the “principles of incorporation and of the free movement of people.”

In November 2015, he wrote an essay for Eidolon, an online classics journal, clarifying that in Rome, as in the United States, paeans to multiculturalism coexisted with hatred of foreigners. Defending a client in court, Cicero argued that “denying foreigners access to our city is patently inhumane,” but ancient authors also recount the expulsions of whole “suspect” populations, including a roundup of Jews in 139 B.C., who were not considered “suitable enough to live alongside Romans.”

The job of classicists is not to “point out the howlers,” he said on a 2017 panel. “To simply take the position of the teacher, the qualified classicist who knows things and can point to these mistakes, is not sufficient.”

Dismantling structures of power that have been shored up by the classical tradition will require more than fact-checking; it will require writing an entirely new story about antiquity, and about who we are today

To find that story, Padilla is advocating reforms that would “explode the canon” and “overhaul the discipline from nuts to bolts,” including doing away with the label “classics” altogether.

. “What I want to be thinking about in the next few weeks,” he told them, “is how we can be telling the story of the early Roman Empire not just through a variety of sources but through a variety of persons.” He asked the students to consider the lives behind the identities he had assigned them, and the way those lives had been shaped by the machinery of empire, which, through military conquest, enslavement and trade, creates the conditions for the large-scale movement of human beings.

ultimately, he decided that leaving enslaved characters out of the role play was an act of care. “I’m not yet ready to turn to a student and say, ‘You are going to be a slave.’”

Privately, even some sympathetic classicists worry that Padilla’s approach will only hasten the field’s decline. “I’ve spoken to undergrad majors who say that they feel ashamed to tell their friends they’re studying classics,”

“I very much admire Dan-el’s work, and like him, I deplore the lack of diversity in the classical profession,” Mary Beard told me via email. But “to ‘condemn’ classical culture would be as simplistic as to offer it unconditional admiration.”

In a 2019 talk, Beard argued that “although classics may become politicized, it doesn’t actually have a politics,” meaning that, like the Bible, the classical tradition is a language of authority — a vocabulary that can be used for good or ill by would-be emancipators and oppressors alike.

Over the centuries, classical civilization has acted as a model for people of many backgrounds, who turned it into a matrix through which they formed and debated ideas about beauty, ethics, power, nature, selfhood, citizenship and, of course, race

Anthony Grafton, the great Renaissance scholar, put it this way in his preface to “The Classical Tradition”: “An exhaustive exposition of the ways in which the world has defined itself with regard to Greco-Roman antiquity would be nothing less than a comprehensive history of the world.”

Classics as we know it today is a creation of the 18th and 19th centuries. During that period, as European universities emancipated themselves from the control of the church, the study of Greece and Rome gave the Continent its new, secular origin story. Greek and Latin writings emerged as a competitor to the Bible’s moral authority, which lent them a liberatory power

Historians stress that such ideas cannot be separated from the discourses of nationalism, colorism and progress that were taking shape during the modern colonial period, as Europeans came into contact with other peoples and their traditions. “The whiter the body is, the more beautiful it is,” Winkelmann wrote.

While Renaissance scholars were fascinated by the multiplicity of cultures in the ancient world, Enlightenment thinkers created a hierarchy with Greece and Rome, coded as white, on top, and everything else below.

Jefferson, along with most wealthy young men of his time, studied classics at college, where students often spent half their time reading and translating Greek and Roman texts. “Next to Christianity,” writes Caroline Winterer, a historian at Stanford, “the central intellectual project in America before the late 19th century was classicism.

Of the 2.5 million people living in America in 1776, perhaps only 3,000 had gone to college, but that number included many of the founders

They saw classical civilization as uniquely educative — a “lamp of experience,” in the words of Patrick Henry, that could light the path to a more perfect union. However true it was, subsequent generations would come to believe, as Hannah Arendt wrote in “On Revolution,” that “without the classical example … none of the men of the Revolution on either side of the Atlantic would have possessed the courage for what then turned out to be unprecedented action.”

Comparisons between the United States and the Roman Empire became popular as the country emerged as a global power. Even after Latin and Greek were struck from college-entrance exams, the proliferation of courses on “great books” and Western civilization, in which classical texts were read in translation, helped create a coherent national story after the shocks of industrialization and global warfare.

even as the classics were pulled apart, laughed at and transformed, they continued to form the raw material with which many artists shaped their visions of modernity.

Over the centuries, thinkers as disparate as John Adams and Simone Weil have likened classical antiquity to a mirror. Generations of intellectuals, among them feminist, queer and Black scholars, have seen something of themselves in classical texts, flashes of recognition that held a kind of liberatory promise

The language that is used to describe the presence of classical antiquity in the world today — the classical tradition, legacy or heritage — contains within it the idea of a special, quasi-genetic relationship. In his lecture “There Is No Such Thing as Western Civilization,” Kwame Anthony Appiah (this magazine’s Ethicist columnist) mockingly describes the belief in such a kinship as the belief in a “golden nugget” of insight — a precious birthright and shimmering sign of greatness — that white Americans and Europeans imagine has been passed down to them from the ancients.

To see classics the way Padilla sees it means breaking the mirror; it means condemning the classical legacy as one of the most harmful stories we’ve told ourselves

Padilla is wary of colleagues who cite the radical uses of classics as a way to forestall change; he believes that such examples have been outmatched by the field’s long alliance with the forces of dominance and oppression.

Classics and whiteness are the bones and sinew of the same body; they grew strong together, and they may have to die together. Classics deserves to survive only if it can become “a site of contestation” for the communities who have been denigrated by it in the past.

if classics fails his test, Padilla and others are ready to give it up. “I would get rid of classics altogether,” Walter Scheidel, another of Padilla’s former advisers at Stanford, told me. “I don’t think it should exist as an academic field.”

One way to get rid of classics would be to dissolve its faculties and reassign their members to history, archaeology and language departments.

many classicists are advocating softer approaches to reforming the discipline, placing the emphasis on expanding its borders. Schools including Howard and Emory have integrated classics with Ancient Mediterranean studies, turning to look across the sea at Egypt, Anatolia, the Levant and North Africa. The change is a declaration of purpose: to leave behind the hierarchies of the Enlightenment and to move back toward the Renaissance model of the ancient world as a place of diversity and mixture.

Ian Morris put it more bluntly. “Classics is a Euro-American foundation myth,” Morris said to me. “Do we really want that sort of thing?”

There’s a more interesting story to be told about the history of what we call the West, the history of humanity, without valorizing particular cultures in it,” said Josephine Quinn, a professor of ancient history at Oxford. “It seems to me the really crucial mover in history is always the relationship between people, between cultures.”

“In some moods, I feel that this is just a moment of despair, and people are trying to find significance even if it only comes from self-accusation,” he told me. “I’m not sure that there is a discipline that is exempt from the fact that it is part of the history of this country. How distinctly wicked is classics? I don’t know that it is.”

“One of the dubious successes of my generation is that it did break the canon,” Richlin told me. “I don’t think we could believe at the time that we would be putting ourselves out of business, but we did.” She added: “If they blew up the classics departments, that would really be the end.”

Padilla, like Douglass, now sees the moment of absorption into the classical, literary tradition as simultaneous with his apprehension of racial difference; he can no longer find pride or comfort in having used it to bring himself out of poverty.

“Claiming dignity within this system of structural oppression,” Padilla has said, “requires full buy-in into its logic of valuation.” He refuses to “praise the architects of that trauma as having done right by you at the end.”

Last June, as racial-justice protests unfolded across the nation, Padilla turned his attention to arenas beyond classics. He and his co-authors — the astrophysicist Jenny Greene, the literary theorist Andrew Cole and the poet Tracy K. Smith — began writing their open letter to Princeton with 48 proposals for reform. “Anti-Blackness is foundational to America,” the letter began. “Indifference to the effects of racism on this campus has allowed legitimate demands for institutional support and redress in the face of microaggression and outright racist incidents to go long unmet.”

Padilla believes that the uproar over free speech is misguided. “I don’t see things like free speech or the exchange of ideas as ends in themselves,” he told me. “I have to be honest about that. I see them as a means to the end of human flourishing.”

“There is a certain kind of classicist who will look on what transpired and say, ‘Oh, that’s not us,’” Padilla said when we spoke recently. “What is of interest to me is why is it so imperative for classicists of a certain stripe to make this discursive move? ‘This is not us.’

Joel Christensen, the Brandeis professor, now feels that it is his “moral and ethical and intellectual responsibility” to teach classics in a way that exposes its racist history. “Otherwise we’re just participating in propaganda,”

Christensen, who is 42, was in graduate school before he had his “crisis of faith,” and he understands the fear that many classicists may experience at being asked to rewrite the narrative of their life’s work. But, he warned, “that future is coming, with or without Dan-el.”

On Jan. 6, Padilla turned on the television minutes after the windows of the Capitol were broken. In the crowd, he saw a man in a Greek helmet with TRUMP 2020 painted in white. He saw a man in a T-shirt bearing a golden eagle on a fasces — symbols of Roman law and governance — below the logo 6MWE, which stands for “Six Million Wasn’t Enough,

Adams did not just stick to comics: he is the author of over a dozen books (not counting the comic compendiums), which advise and analyze not only on surviving the office but also on daily life, future technology trends, romance, self-help strategy, and more. 

In his earlier books, you can feel the weight of the 1990s pressing down on his work, flattening and numbing its potency; this was the period that social scientist Francis Fukuyama dubbed “the end of history”, when the Cold War had ended, the West had won, 9/11 was just two numbers, and there were no grand missions left, no worlds left to conquer. While for millions of people, both in the United States and abroad, life was still chaotic and miserable, a lot of people found themselves living lives that were under no great immediate threat: without bombs or fascism or the threat of eviction to worry about, there was nothing left to do but to go to the office and enjoy fast-casual dining and Big Gulps, just as the Founding Fathers envisioned.

This dull but steady life produced a sense of slow-burn anxiety prominent in much of the pop culture of the time, as can be seen in movies such as Office Space, Fight Club and The Matrix, movies which cooed to their audience: there’s got to be more to life than this, right?

Beware: as I’m pretty sure Nietzsche said, when you gaze into Dilbert, eventually Dilbert gazes back into you.

for someone who satirizes business bullshit, Adams is a person who seems to have bought into much of it wholeheartedly; when he explains his approach to life he tends to speak in LinkedIn truisms, expounding on his “skill stacks” and “maximizing [his] personal energy”. (You can read more about this in his career advice book, How to Fail at Almost Everything and Still Win Big;

Following his non-Dilbert career more carefully, you can see that at every stage of his career, he’s actually quite heavily invested in the bullshit he makes fun of every day, or at least some aspects of it: he possesses an MBA from UC Berkeley, and has launched or otherwise been involved in a significant number of business ventures, most amusingly a health food wrap called the “Dilberito”.

In the past few years, Adams has gained some notoriety as a Trump supporter; having slowly moved from “vaguely all-over-the-place centrist who has some odd thoughts and thinks some aspects of Trump are impressive” to full-on MAGA guy, even writing a book called Win Bigly praising Trump’s abilities as a “master persuader”.

this is a guy who hates drab corporatespeak but loves the ideology behind it, a guy who describes the vast powerlessness of life but believes you can change it by writing some words on a napkin. That blend of rebellion against the symptoms of post-Cold War society and sworn allegiance to its machinations couldn’t lead anywhere else but to Trump, a man who rails against ‘elites’ while allowing them to run the country into the ground.

In Dilbert the Pointy-haired Boss uses this type of thinking to evil ends, in the tradition of Catch-22 and other satires of systemic brutality, but the relatable characters use it to their advantage too—by using intellectual sleight of hand with the boss to justify doing less work, or by finding clever ways to look busy when they’re not, or to avoid people who are unpleasant to be around.

I just think Adams is a guy who spent so long in the world of slick aphorisms and comic-strip logic that it eventually ate into his brain, became his entire manner of thinking

The results from the phase 3 trial, involving almost 1,000 dying head and neck cancer patients, were early and not statistically significant but were still “clinically meaningful”, the ICR said, with some patients living months or years longer and suffering fewer side effects.

When the research nurses called to tell me that, after two months, the tumour in my throat had completely disappeared, it was an amazing moment,” said Ambrose. “While there was still disease in my lungs at that point, the effect was staggering.”

defined by Burkeman as “a machine for misusing your life.” Social media platforms like Twitter and Facebook don’t just distract us from more important matters, he argues, “they change how we’re defining ‘important matters’ in the first place.”

Social media also amounts to “a machine for getting you to care about too many things, even if they’re each indisputably worthwhile.” Hence the urge to depict every policy problem as an urgent if not existential crisis

social media has turned all of us into “angrier, less empathetic, more anxious or more numbed out” versions of ourselves.

our political and policy debates tend towards what Burkeman calls “paralyzing grandiosity” – the false notion that in the face of problems like climate change, economic inequality, and ongoing threats to democracy “only the most revolutionary, world-transforming causes are worth fighting for.” It’s a sentiment that derives from and reinforces catastrophism and absolutism

Four Thousand Weeks is filled to the brim with practical advice that we can easily adapt

Embrace “radical incrementalism.

we lack the patience to tolerate the fact that most of the things we want to happen won’t occur in one fell swoop.

We’ve got to resist the need for speed and desire for rapid resolution of problems, letting them instead take the time they take. In part, that means accepting even limited progress rather than giving up and growing cynical

Take a break

Burkeman’s advice to rest for rest’s sake, “to spend some of our time, that is, on activities in which the only thing we’re trying to get from them is the doing itself.”

Burkeman suggests we find some hobby we enjoy for its own sake, not because there’s some benefit we think we can derive from it.

When we somewhat sheepishly admit to a hobby, he writes, “that’s a sign you’re doing it for its own sake, rather than some socially sanctioned outcome.”

he joy we find in our hobbies can bleed into other parts of our lives as well, and if they’re more social in nature that can help build relationships unrelated to politics and policy that are necessary to make democracy work.

“Consolidate your caring” and think small. “To make a difference,” Burkeman argues, “you must focus your finite capacity for care.”

What matters is that we make things slightly better with our contributions and actions, not that we solve all the world’s at once.

You might be well-intentioned, rational, and mistaken, simply because so much in our thinking can go wrong. (“RATIONAL, adj.: Devoid of all delusions save those of observation, experience and reflection,”

You might be rational and self-deceptive, because telling yourself that you are rational can itself become a source of bias. It’s possible that you are trying to appear rational only because you want to impress people; or that you are more rational about some things (your job) than others (your kids); or that your rationality gives way to rancor as soon as your ideas are challenged. Perhaps you irrationally insist on answering difficult questions yourself when you’d be better off trusting the expert consensus.

Not just individuals but societies can fall prey to false or compromised rationality. In a 2014 book, “The Revolt of the Public and the Crisis of Authority in the New Millennium,” Martin Gurri, a C.I.A. analyst turned libertarian social thinker, argued that the unmasking of allegedly pseudo-rational institutions had become the central drama of our age: people around the world, having concluded that the bigwigs in our colleges, newsrooms, and legislatures were better at appearing rational than at being so, had embraced a nihilist populism that sees all forms of public rationality as suspect.

modern life would be impossible without those rational systems; we must improve them, not reject them. We have no choice but to wrestle with rationality—an ideal that, the sociologist Max Weber wrote, “contains within itself a world of contradictions.”

Where others might be completely convinced that G.M.O.s are bad, or that Jack is trustworthy, or that the enemy is Eurasia, a Bayesian assigns probabilities to these propositions. She doesn’t build an immovable world view; instead, by continually updating her probabilities, she inches closer to a more useful account of reality. The cooking is never done.

Rationality is one of humanity’s superpowers. How do we keep from misusing it?

Start with the big picture, fixing it firmly in your mind. Be cautious as you integrate new information, and don’t jump to conclusions. Notice when new data points do and do not alter your baseline assumptions (most of the time, they won’t alter them), but keep track of how often those assumptions seem contradicted by what’s new. Beware the power of alarming news, and proceed by putting it in a broader, real-world context.

Bayesian reasoning implies a few “best practices.”

Keep the cooked information over here and the raw information over there; remember that raw ingredients often reduce over heat

We want to live in a more rational society, but not in a falsely rationalized one. We want to be more rational as individuals, but not to overdo it. We need to know when to think and when to stop thinking, when to doubt and when to trust.

But the real power of the Bayesian approach isn’t procedural; it’s that it replaces the facts in our minds with probabilities.

Applied to specific problems—Should you invest in Tesla? How bad is the Delta variant?—the techniques promoted by rationality writers are clarifying and powerful.

the rationality movement is also a social movement; rationalists today form what is sometimes called the “rationality community,” and, as evangelists, they hope to increase its size.

In “Rationality,” “The Scout Mindset,” and other similar books, irrationality is often presented as a form of misbehavior, which might be rectified through education or socialization.

Greg tells me that, in his business, it’s not enough to have rational thoughts. Someone who’s used to pondering questions at leisure might struggle to learn and reason when the clock is ticking; someone who is good at reaching rational conclusions might not be willing to sign on the dotted line when the time comes. Greg’s hedge-fund colleagues describe as “commercial”—a compliment—someone who is not only rational but timely and decisive.

You can know what’s right but still struggle to do it.

Following through on your own conclusions is one challenge. But a rationalist must also be “metarational,” willing to hand over the thinking keys when someone else is better informed or better trained. This, too, is harder than it sounds.

For all this to happen, rationality is necessary, but not sufficient. Thinking straight is just part of the work. 

I found it possible to be metarational with my dad not just because I respected his mind but because I knew that he was a good and cautious person who had my and my mother’s best interests at heart.

between the two of us, we had the right ingredients—mutual trust, mutual concern, and a shared commitment to reason and to act.

Intellectually, we understand that our complex society requires the division of both practical and cognitive labor. We accept that our knowledge maps are limited not just by our smarts but by our time and interests. Still, like Gurri’s populists, rationalists may stage their own contrarian revolts, repeatedly finding that no one’s opinions but their own are defensible. In letting go, as in following through, one’s whole personality gets involved.

in truth, it maps out a series of escalating challenges. In search of facts, we must make do with probabilities. Unable to know it all for ourselves, we must rely on others who care enough to know. We must act while we are still uncertain, and we must act in time—sometimes individually, but often together.

The realities of rationality are humbling. Know things; want things; use what you know to get what you want. It sounds like a simple formula.

The real challenge isn’t being right but knowing how wrong you might be.By Joshua RothmanAugust 16, 2021

Writing about rationality in the early twentieth century, Weber saw himself as coming to grips with a titanic force—an ascendant outlook that was rewriting our values. He talked about rationality in many different ways. We can practice the instrumental rationality of means and ends (how do I get what I want?) and the value rationality of purposes and goals (do I have good reasons for wanting what I want?). We can pursue the rationality of affect (am I cool, calm, and collected?) or develop the rationality of habit (do I live an ordered, or “rationalized,” life?).

Weber worried that it was turning each individual into a “cog in the machine,” and life into an “iron cage.” Today, rationality and the words around it are still shadowed with Weberian pessimism and cursed with double meanings. You’re rationalizing the org chart: are you bringing order to chaos, or justifying the illogical?

For Aristotle, rationality was what separated human beings from animals. For the authors of “The Rationality Quotient,” it’s a mental faculty, parallel to but distinct from intelligence, which involves a person’s ability to juggle many scenarios in her head at once, without letting any one monopolize her attention or bias her against the rest.

In “The Rationality Quotient: Toward a Test of Rational Thinking” (M.I.T.), from 2016, the psychologists Keith E. Stanovich, Richard F. West, and Maggie E. Toplak call rationality “a torturous and tortured term,” in part because philosophers, sociologists, psychologists, and economists have all defined it differently

Galef, who hosts a podcast called “Rationally Speaking” and co-founded the nonprofit Center for Applied Rationality, in Berkeley, barely uses the word “rationality” in her book on the subject. Instead, she describes a “scout mindset,” which can help you “to recognize when you are wrong, to seek out your blind spots, to test your assumptions and change course.” (The “soldier mindset,” by contrast, encourages you to defend your positions at any cost.)

Galef tends to see rationality as a method for acquiring more accurate views.

Pinker, a cognitive and evolutionary psychologist, sees it instrumentally, as “the ability to use knowledge to attain goals.” By this definition, to be a rational person you have to know things, you have to want things, and you have to use what you know to get what you want.

Introspection is key to rationality. A rational person must practice what the neuroscientist Stephen Fleming, in “Know Thyself: The Science of Self-Awareness” (Basic Books), calls “metacognition,” or “the ability to think about our own thinking”—“a fragile, beautiful, and frankly bizarre feature of the human mind.”

A successful student uses metacognition to know when he needs to study more and when he’s studied enough: essentially, parts of his brain are monitoring other parts.

In everyday life, the biggest obstacle to metacognition is what psychologists call the “illusion of fluency.” As we perform increasingly familiar tasks, we monitor our performance less rigorously; this happens when we drive, or fold laundry, and also when we think thoughts we’ve thought many times before

The trick is to break the illusion of fluency, and to encourage an “awareness of ignorance.”

metacognition is a skill. Some people are better at it than others. Galef believes that, by “calibrating” our metacognitive minds, we can improve our performance and so become more rational

There are many calibration methods

nowing about what you know is Rationality 101. The advanced coursework has to do with changes in your knowledge.

Most of us stay informed straightforwardly—by taking in new information. Rationalists do the same, but self-consciously, with an eye to deliberately redrawing their mental maps.

The challenge is that news about distant territories drifts in from many sources; fresh facts and opinions aren’t uniformly significant. In recent decades, rationalists confronting this problem have rallied behind the work of Thomas Bayes

So-called Bayesian reasoning—a particular thinking technique, with its own distinctive jargon—has become de rigueur.

the basic idea is simple. When new information comes in, you don’t want it to replace old information wholesale. Instead, you want it to modify what you already know to an appropriate degree. The degree of modification depends both on your confidence in your preëxisting knowledge and on the value of the new data. Bayesian reasoners begin with what they call the “prior” probability of something being true, and then find out if they need to adjust it.

Bayesian reasoning is an approach to statistics, but you can use it to interpret all sorts of new information.