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The story begins with the first American linguists who described (scientifically) some of the languages spoken by Native Americans. They discovered many awkward differences compared to the languages they had learned in school (ancient Greek, Latin, English, German, and the like).

They found sounds never heard in European languages (like ejective consonants), strange meanings encoded in the grammar (like parts of the verb referring to shapes of the objects), or new grammatical categories (like evidentiality, that is, the source of knowledge about the facts in a sentence).

Not surprisingly, some of these linguists concluded that such strange linguistic systems should have an effect on the mind of their speakers

Language changes all the time. Some changes really are chaotic, and disruptive.

Descriptivists – that is, virtually all academic linguists – will point out that semantic creep is how languages work. It’s just something words do: look up virtually any nontechnical word in the great historical Oxford English Dictionary (OED), which lists a word’s senses in historical order

here is another fact to bear in mind: no language has fallen apart from lack of care

When an armed mob stormed the U.S. Capitol and took over the building on Wednesday, many Americans said that's what happens in "Third World" countries.

Everyone knows what they meant — countries that are poor, where health care systems are weak, where democracy may not be exactly flourishing.

But the very term "Third World" is a problem.

and the responses to the ostensible hypocrisy of it all were no less colorful than they had been in previous years: expletive-filled kiss-offs, angry memes, and links or screenshots from articles detailing the agency's notoriously relentless surveillance of King in the final years of his life.

This is neither new nor little-known information, but that doesn't render Sam Pollard's documentary MLK/FBI

the film aims to restore dimensions to the now-flattened image of King, who today is often reduced to iconography and erroneously viewed by many as having been a noncontroversial figure during his lifetime.

If you've ever stayed in a relationship too long or stuck with a project that was going nowhere, you're not alone.

If you've ever stayed in a relationship too long or stuck with a project that was going nowhere, you're not alone.

It's called the "sunk costs" phenomenon, where the more resources we sink into an endeavor, the likelier we are to continue -- even if we sense it's futile.

Words and phrases swam through my mind, but they didn’t add up to anything useful. Laurie switched to a restaurant scenario: “Do you have a table for four?” “I’d like two glasses of red wine.” I knew I had seen all the pieces in Duolingo’s sentences. But I was utterly unable to recall them and pull them together.

The app had made me a master of multiple-choice Italian. Given a bunch of words to choose from, I could correctly assemble impressive communiqués. But without a prompt, I was as speechless in even the most basic situations as any boorish American tourist.

learning English, in particular, can be a ticket out of poverty.

How do people experience time alone and time with others? Findings from a new Bar-Ilan University study reveal the intricacies of people's experiences in these basic social conditions.

How do people experience time alone and time with others? Findings from a new Bar-Ilan University study reveal the intricacies of people's experiences in these basic social conditions.

This approach shed light on people's perceptions when free to express themselves without being bound to specific questions.

a personality trait where a person is so "focused on their own interests they will manipulate, deceive, and exploit others to achieve their goals."

In terms of cognitive processes, people with stronger conspiracy beliefs are more likely to overestimate the likelihood of co-occurring events, to attribute intentionality where it is unlikely to exist, and to have lower levels of analytic thinking.

But once a person starts inventing a narrative out of thin air, you can see very little critical thinking occurring.

Aristotelian thought had dominated mathematics and astronomy for centuries, until revolutionaries like Nicolaus Copernicus and Galileo Galilei challenged those views.

The mathematization of physics was a crucial step in the advancement of science. It was realized that the mathematical tools we had at the time weren’t strong enough.

By trial and error, Kepler worked and worked until finally, he hit upon the shape that worked—elliptical orbits with the Sun at one focus. It turned out to perfectly fit the known observations.

Sense-perception has long been a preoccupation of philosophers. One pervasive and traditional problem, sometimes called “the Problem of Perception”, is created by the phenomena of perceptual illusion and hallucination: if these kinds of error are possible, how can perception be what we ordinarily understand it to be, an openness to and awareness of the world? The present entry is about how these possibilities of error challenge the intelligibility of the phenomenon of perception, and how the major theories of experience in the last century are best understood as responses to this challenge.

According to Awareness, we are sometimes perceptually aware of ordinary mind-independent objects in perceptual experience. Such awareness can come from veridical experiences—cases in which one perceives an object for what it is. But it can also come from illusory experiences. For we think of an illusion as “any perceptual situation in which a physical object is actually perceived, but in which that object perceptually appears other than it really is” Smith (2002: 23). For example, a white wall seen in yellow light can look yellow to one. (In such cases it is not necessary that one is deceived into believing that things are other than they are). The argument from illusion, in a radical form, aims to show that we are never perceptually aware of ordinary objects. Many things have been called “the argument from illusion”

As a result we come to know and to form justified beliefs about a range of topics. We also seem to keep these beliefs. How? The natural answer is: by memory. It is not too hard to understand that memory allows us to retain information. It is harder to understand exactly how memory allows us to retain knowledge and reasons for our beliefs. Learning is largely a matter of acquiring reasons for changing views. But how do we keep reasons for the views we keep? The epistemology of memory concerns memory’s role in our having knowledge and justification. This branch of epistemology, unlike nearly all other branches, addresses our having knowledge and justification over time.

Traditionally, philosophers have likened memory to a storehouse or a recording device. In the Theaetetus, Plato claims that the mind is analogous to a wax tablet. To perceive is to make an impression on the tablet, leaving behind an exact image or representation of what was perceived. Memory keeps the images and forgetting is a matter of losing them. In his Confessions, Augustine says perception deposits images of objects into the storehouse of memory and the process of recalling is the process of retrieving these deposits. Locke and Hume tell much the same story, as do many other philosophers up through the 20th century.

"We can invent only with memory." (Alphonse Karr) “Memory and imagination help [a man] as he works. Not only his own thoughts, but the thoughts of the men of past ages guide his hands; and, as a part of the human race, he creates.” (William Morris) “Memory feeds imagination.” (Amy Tan) “Memory is imagination in reverse.” (Stephen Evans) "Memory is deceptive because it is coloured by today’s events." (Albert Einstein)

Memory is the faculty of the mind by which information is encoded, stored, and retrieved (Atkinson & Shiffrin, 1968).

A very basic explanation would say that memory is a process of: Perceiving something Information from your perception is sent to your working memory. Information can be retrieved from here (remembered).  A fraction of the informati

Leibowitz moved to the Arctic to learn how Scandinavians don’t just survive but thrive during the long winters. The sun doesn’t rise at all in the far north for two months, but she noted that Norwegians have comparable rates of seasonal depression to those of us in the United States.

Her research found that a positive mind-set — the result of reframing — is associated with well-being, greater life satisfaction and more positive emotions like pleasure and happiness. Accepting the inevitable helps, too — as a yoga teacher once told my class, “Let go or be dragged down.

“People who see stressful events as ‘challenges,’ with an opportunity to learn and adapt, tend to cope much better than those who focus more on the threatening aspects — like the possibility of failure, embarrassment or illness,”

Some people welcome face coverings for reasons ranging from the convenient and expedient to the more complex and psychological. But is this a helpful coping mechanism?

Since I've been wearing the mask, my awkward interactions with friends and family have significantly reduced,” he says. Now, he goes to the shops whenever he wants, without worrying about whom he might see. He hopes that, even after the pandemic ends, it will still be socially acceptable to wear a mask.

Some welcome the way face coverings reduce or change interactions that might otherwise spark social anxiety. But is this a helpful coping mechanism – and what happens when the pandemic comes to an end?

Central to his argument is what he calls the “Oumuamua wager,” a takeoff on Pascal’s famous wager, that the upside of believing in God far outweighs the downside

Likewise, believing that Oumuamua could have been an alien spacecraft can only make us more alert and receptive to thinking outside the box. As Louis Pasteur said, “Chance favors the prepared mind.”

“If we dare to wager that Oumuamua was a piece of advanced extraterrestrial technology, we stand only to gain,” Loeb writes. “Whether it prompts us to methodically search the universe for signs of life or to undertake more ambitious projects, placing an optimistic bet could have a transformative effect on our civilization.”

Far too often, she believed, teachers fail to emphasize how much about a given topic is unknown.

She wanted her students to recognize the limits of knowledge and to appreciate that questions often deserve as much attention as answers

in recent years scholars have made a convincing case that focusing on uncertainty can foster latent curiosity, while emphasizing clarity can convey a warped understanding of knowledge.

The relationship between emotion and reason is commonly thought to be a problematic one. But the latest thinking challenges that assumption..

Damasio’s theory goes something like this: we are often faced with rational decisions that involve a great many conflicting and confusing alternatives. We usually decide on which course to take by weighing up the options, and deciding which one is most beneficial to our well-being. But when it is unclear which one this may be, our powers of reason are insufficient in formulating an answer. In situations like these, our emotions take over.

reason belongs in the mind, and emotion in our body, where is resides alongside instinct and other non-cognitive responses. But of course, there are few dualists left; our understanding of mental processes is much more physically-based, so we need a more satisfactory answer.

There is “no single rhetorical approach likely to work on a given audience and none too dangerous to try. Any story that sticks is a good one,”

This newsletter is about finding ways to make this stuff stick in your mind and to arm you with the information you need to take control of your digital life.

how to start? The definition of privacy itself. I think it’s time to radically expand it.

Atlantic.displayRandomElement('#header li.business .sponsored-dropdown-item'); Derek Thompson - Derek Thompson is a senior editor at The Atlantic, where he oversees business coverage for the website. More Derek has also written for Slate, BusinessWeek, and the Daily Beast. He has appeared as a guest on radio and television networks, including NPR, the BBC, CNBC, and MSNBC. All Posts RSS feed Share Share on facebook Share on linkedin Share on twitter « Previous Thompson Email Print Close function plusOneCallback () { $(document).trigger('share'); } $(document).ready(function() { var iframeUrl = "\/ad\/thanks-iframe\/TheAtlanticOnline\/channel_business;src=blog;by=derek-thompson;title=the-irrational-consumer-why-economics-is-dead-wrong-about-how-we-make-choices;pos=sharing;sz=640x480,336x280,300x250"; var toolsClicked = false; $('#toolsTop').click(function() { toolsClicked = 'top'; }); $('#toolsBottom').click(function() { toolsClicked = 'bottom'; }); $('#thanksForSharing a.hide').click(function() { $('#thanksForSharing').hide(); }); var onShareClickHandler = function() { var top = parseInt($(this).css('top').replace(/px/, ''), 10); toolsClicked = (top > 600) ? 'bottom' : 'top'; }; var onIframeReady = function(iframe) { var win = iframe.contentWindow; // Don't show the box if there's no ad in it if (win.$('.ad').children().length == 1) { return; } var visibleAds = win.$('.ad').filter(function() { return !($(this).css('display') == 'none'); }); if (visibleAds.length == 0) { // Ad is hidden, so don't show return; } if (win.$('.ad').hasClass('adNotLoaded')) { // Ad failed to load so don't show return; } $('#thanksForSharing').css('display', 'block'); var top; if(toolsClicked == 'bottom' && $('#toolsBottom').length) { top = $('#toolsBottom')[0].offsetTop + $('#toolsBottom').height() - 310; } else { top = $('#toolsTop')[0].offsetTop + $('#toolsTop').height() + 10; } $('#thanksForSharing').css('left', (-$('#toolsTop').offset().left + 60) + 'px'); $('#thanksForSharing').css('top', top + 'px'); }; var onShare = function() { // Close "Share successful!" AddThis plugin popup if (window._atw && window._atw.clb && $('#at15s:visible').length) { _atw.clb(); } if (iframeUrl == null) { return; } $('#thanksForSharingIframe').attr('src', "\/ad\/thanks-iframe\/TheAtlanticOnline\/channel_business;src=blog;by=derek-thompson;title=the-irrational-consumer-why-economics-is-dead-wrong-about-how-we-make-choices;pos=sharing;sz=640x480,336x280,300x250"); $('#thanksForSharingIframe').load(function() { var iframe = this; var win = iframe.contentWindow; if (win.loaded) { onIframeReady(iframe); } else { win.$(iframe.contentDocument).ready(function() { onIframeReady(iframe); }) } }); }; if (window.addthis) { addthis.addEventListener('addthis.ready', function() { $('.articleTools .share').mouseover(function() { $('#at15s').unbind('click', onShareClickHandler); $('#at15s').bind('click', onShareClickHandler); }); }); addthis.addEventListener('addthis.menu.share', function(evt) { onShare(); }); } // This 'share' event is used for testing, so one can call // $(document).trigger('share') to get the thank you for // sharing box to appear. $(document).bind('share', function(event) { onShare(); }); if (!window.FB || (window.FB && !window.FB._apiKey)) { // Hook into the fbAsyncInit function and register our listener there var oldFbAsyncInit = (window.fbAsyncInit) ? window.fbAsyncInit : (function() { }); window.fbAsyncInit = function() { oldFbAsyncInit(); FB.Event.subscribe('edge.create', function(response) { // to hide the facebook comments box $('#facebookLike span.fb_edge_comment_widget').hide(); onShare(); }); }; } else if (window.FB) { FB.Event.subscribe('edge.create', function(response) { // to hide the facebook comments box $('#facebookLike span.fb_edge_comment_widget').hide(); onShare(); }); } }); The Irrational Consumer: Why Economics Is Dead Wrong About How We Make Choices By Derek Thompson he

First, making a choice is physically exhausting, literally, so that somebody forced to make a number of decisions in a row is likely to get lazy and dumb.

Second, having too many choices can make us less likely to come to a conclusion. In a famous study of the so-called "paradox of choice", psychologists Mark Lepper and Sheena Iyengar found that customers presented with six jam varieties were more likely to buy one than customers offered a choice of 24.

Nussbaum’s case: That television could be great, and not because it was “novelistic” or “cinematic” but because it was, simply, television, “episodic, collaborative, writer-driven, and formulaic” by design.

According to Nussbaum, a TV show achieved greatness not despite these facts (which assumes they are limitations) but because of them (which sees them as an infrastructure that provokes creativity and beauty — “the sort that govern sonnets,”

Nussbaum’s once-iconoclastic views have become mainstream.