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In her new book, “Saving Us,” which comes out in September, Hayhoe sets out to answer these questions. Chapter by chapter, she lays out effective strategies for communicating about the urgency of climate change across America’s political divide.

She breaks out categories—originally defined by her colleague Anthony Leiserowitz, at the Yale Program on Climate Change Communication, and other researchers—of attitudes toward global warming: alarmed, concerned, cautious, disengaged, and doubtful. Only the remaining eight per cent of Americans fall into the final category, dismissive.

In the past decade, though, as the scope of the crisis became clear, Democrats began pressing for policies to cut U.S. reliance on fossil fuels, and Republicans were reluctant to commit. Energy companies stepped into the stalemate and began aggressively lobbying politicians, and injecting doubt into the public discourse, to stop such policies from taking effect. “Industry swung into motion to activate the political system in their favor,” Hayhoe said.

“In a study of fifty-six countries, researchers found people’s opinions on climate change to be most strongly correlated not with education and knowledge, but rather with ‘values, ideologies, worldviews and political orientation,’ ”

One salient problem is an aspect of human behavior that researchers have termed “solution aversion.” Solving the climate crisis will require ending our reliance on fossil fuels, which people believe would involve major sacrifice.

“If there’s a problem and we’re not going to fix it, then that makes us bad people,” Hayhoe said. “No one wants to be a bad person.” So instead people are happy to seize on excuses not to take action.

Most are what she calls “science-y sounding objections, and, in the U.S., religious-y sounding objections.”

Hayhoe often hears that the Earth has always heated and cooled according to its own intrinsic cycle, or that God, not humanity, controls the fate of the planet. These objections can then harden into aspects of our political identity.

Hayhoe eschews the term “climate denier,” saying that she has “seen it applied all too often to shut down discussion rather than encourage it.”

So much of this is not about the facts,” Leiserowitz told me later. “It’s about trusting the person the facts come from.”

research has shown her that dismissives are nearly impossible to influence. They are also few enough that it should be possible to build political will around fighting climate change by focussing on others.

“It’s not about the loudest voices,” Hayhoe told me. “It’s about everyone else who doesn’t understand why climate change matters or what they can do about it.”

Leiserowitz told me. His work has revealed, for example, that conversations about the climate tend to be more effective if both speakers share a core value or an aspect of their identity. The most effective climate communicators to conservatives are often people of faith, members of the military, and Republicans who are nevertheless committed to the climate.

“That’s why it’s so important to seek out like-minded groups: winter athletes, parents, fellow birders or Rotarians, or people who share our faith.”

There is a long history within evangelicalism of advocating “creation care,” the belief that God charged humanity with caring for the earth. The Evangelical Environmental Network, which Hayhoe advises, argues that evangelicals should follow a “Biblical mandate to care for creation,”

Hayhoe believes that emphasizing the care of plants and animals is less effective than highlighting the potential dangers for our fellow human beings. “It’s not about saving the planet—it’s about saving us,”

One of her communication strategies is to talk to people about their own observations, which help them connect the realities of their lives to the abstraction of climate change.

With farmers, Hayhoe avoids using the term “climate change,” since the phenomenon is frequently seen as a liberal hoax. “We use the words ‘climate variability’ and ‘long-term trends,’ ” she said.

Scott’s work served another purpose. By showing success with his climate-conscious farming techniques, he might persuade other farmers to join in, potentially becoming the center of what Hayhoe calls a cluster. “I preach to my friends about how well it’s doing,” he said.

I don’t accost people in diners,” she wrote me, later. “I wait until they come to me.”

“As recently as 2008, former speaker of the house Newt Gingrich, a Republican, and current House speaker Nancy Pelosi, a Democrat, cozied up on a love seat in front of the U.S. Capitol to film a commercial about climate change,”

She then directed the conversation to Republican-led free market initiatives to combat climate change by putting a price on carbon emissions. Companies passed their costs onto the rest of us by putting the carbon into the atmosphere, she told Dale, “but what if they had to pay for it? What if, when someone’s house burned down because of a forest fire, the companies making money from selling carbon had to pay a homeowner back?” Dale responded, “Well, I’m in favor of that.”

“It’s so important to educate kids about what’s going on, not to frighten them but to show them they can have a hand in solutions.”

Through the years, she’s developed a system to manage trolls. “It’s been trial and error, error, error,” she said. She now responds once, offering a link to resources.

Most fire back with gendered insults, often plays on her last name, after which she blocks the sender.

ayhoe doesn’t urge guilt on her listeners. She only urges that we change our trajectory. “That’s all repentance means,” she said. “To turn.”

the most important aspect of fighting climate change is pushing for policies that will cut our reliance on fossil fuels. She urges the alarmed to get involved in politics, beginning with lobbying politicians at the local and state level.

she’d come across a book, “Scientists as Prophets: A Rhetorical Genealogy,” that examined the role of prophets in society, beginning with the oracle at Delphi, stretching through the Old Testament, and culminating in the work of modern-day scientists.

Studies show that early adopters help shift the norms of their communities.

By Eliza GriswoldSeptember 16, 2021

Many big companies are what one would describe as multi-business firms, an organizational form where you have a corporate parent and subsidiary units," said co-author Abhinav Gupta

"Narcissism affects people's desire to be distinctive," Gupta said. "It's correlated by people wanting glory for themselves. We hypothesized that business-unit heads that have those traits would be the ones to say, 'We don't want to work with you. We have sufficient skills and knowledge and abilities that we will work independently.' That was very strongly borne out based on our research design."

The study found that unit-head narcissism can prevent knowledge sharing. That tendency diminished in fast-changing or complex environments because narcissists had an excuse to pursue external ideas. But when businesses have high inter-unit competition, narcissists are more tempted to distinguish themselves from other units.

"This research kind of goes against the grain of that. If you create the perception of competition inside an organization, then that will have some downstream effects. You will be essentially foregoing some essential knowledge-sharing activities."

Unions are among the most effective mechanisms available for addressing massive economic inequalities. Congress should adopt labor law reforms to better protect workers' right to organize, starting with the widely popular Protecting the Right to Organize (PRO) Act. Among other things, the PRO Act would create the first serious monetary penalties for employers that retaliate against workers for unionizing.

Congress must also adequately fund the National Labor Relations Board (NLRB) so the agency can enforce labor law.

Many US workers say they want a union, but far too few have one. Right now, workers who've won recent union elections are inviting employers to meet them as equals and start bargaining union contracts.

Labor unions are highly correlated with safer conditions because they give workers a voice in setting workplace policies and the ability to engage management in addressing concerns without fear of retaliation.

The Black-led, multiracial committees that have led organizing drives at Amazon warehouses and the young women baristas leading breakthrough organizing victories at Starbucks are changing the public face of the labor movement in powerful and promising ways.

Two-thirds of union workers are women and/or workers of color.

In any company, the transparency and consistency of a union contract that sets wage rates, scheduled raises and procedures for promotions helps guard against forms of discriminatory bias that otherwise disadvantage women and workers of color.

Unionizing workers will continue to need extraordinary solidarity, persistence and public support in order to succeed. This is a moment of opportunity for all of us. Anyone ready to start reversing the worst economic inequalities the US has seen in almost a century can choose now to join and support workers who are organizing unions.

Yes, he knew they had other classes, jobs and extracurriculars; they could make arrangements to do that work silently and without a computer.

The class eased into the vow of silence, first restricting speech to 100 words a day. Other rules began on Day 1: no jewelry or makeup in class. Men and women sat separately and wore different “habits”: white shirts for the men, women in black. (Nonbinary and transgender students sat with the gender of their choice.)

Dr. McDaniel discouraged them from sharing personal information; they should get to know one another only through ideas. “He gave us new names, based on our birth time and day, using a Thai birth chart,”

“We were practicing living a monastic life. We had to wake up at 5 a.m. and journal every 30 minutes.”

If you tried to cruise to a C, you missed the point: “I realized the only way for me to get the most out of this class was to experience it all,” she said. (She got Dr. McDaniel’s permission to break her vow of silence in order to talk to patients during her clinical rotation.)

Dr. McDaniel also teaches a course called Existential Despair. Students meet once a week from 5 p.m. to midnight in a building with comfy couches, turn over their phones and curl up to read an assigned novel (cover to cover) in one sitting — books like James Baldwin’s “Giovanni’s Room” and José Saramago’s “Blindness.” Then they stay up late discussing it.

The course is not about hope, overcoming things, heroic stories,” Dr. McDaniel said. Many of the books “start sad. In the middle they’re sad. They stay sad. I’m not concerned with their 20-year-old self. I’m worried about them at my age, dealing with breast cancer, their dad dying, their child being an addict, a career that never worked out — so when they’re dealing with the bigger things in life, they know they’re not alone.”

Both courses have long wait lists. Students are hungry for a low-tech, introspective experience —

Research suggests that underprivileged young people have far fewer opportunities to think for unbroken stretches of time, so they may need even more space in college to develop what social scientists call cognitive endurance.

Yet the most visible higher ed trends are moving in the other direction

Rather than ban phones and laptops from class, some professors are brainstorming ways to embrace students’ tech addictions with class Facebook and Instagram accounts, audience response apps — and perhaps even including the friends and relatives whom students text during class as virtual participants in class discussion.

Then there’s that other unwelcome classroom visitor: artificial intelligence.

stop worrying and love the bot by designing assignments that “help students develop their prompting skills” or “use ChatGPT to generate a first draft,” according to a tip sheet produced by the Center for Teaching and Learning at Washington University in St. Louis.

It’s not at all clear that we want a future dominated by A.I.’s amoral, Cheez Whiz version of human thought

It is abundantly clear that texting, tagging and chatbotting are making students miserable right now.

One recent national survey found that 60 percent of American college students reported the symptoms of at least one mental health problem and that 15 percent said they were considering suicide

A recent meta-analysis of 36 studies of college students’ mental health found a significant correlation between longer screen time and higher risk of anxiety and depression

And while social media can sometimes help suffering students connect with peers, research on teenagers and college students suggests that overall, the support of a virtual community cannot compensate for the vortex of gossip, bullying and Instagram posturing that is bound to rot any normal person’s self-esteem.

We need an intervention: maybe not a vow of silence but a bold move to put the screens, the pinging notifications and creepy humanoid A.I. chatbots in their proper place

it does mean selectively returning to the university’s roots in the monastic schools of medieval Europe and rekindling the old-fashioned quest for meaning.

Colleges should offer a radically low-tech first-year program for students who want to apply: a secular monastery within the modern university, with a curated set of courses that ban glowing rectangles of any kind from the classroom

Students could opt to live in dorms that restrict technology, too

I prophesy that universities that do this will be surprised by how much demand there is. I frequently talk to students who resent the distracting laptops all around them during class. They feel the tug of the “imaginary string attaching me to my phone, where I have to constantly check it,”

Many, if not most, students want the elusive experience of uninterrupted thought, the kind where a hash of half-baked notions slowly becomes an idea about the world.

Even if your goal is effective use of the latest chatbot, it behooves you to read books in hard copies and read enough of them to learn what an elegant paragraph sounds like. How else will students recognize when ChatGPT churns out decent prose instead of bureaucratic drivel?

Most important, students need head space to think about their ultimate values.

His course offers a chance to temporarily exchange those unconscious structures for a set of deliberate, countercultural ones.

here are the student learning outcomes universities should focus on: cognitive endurance and existential clarity.

Contemplation and marathon reading are not ends in themselves or mere vacations from real life but are among the best ways to figure out your own answer to the question of what a human being is for

When students finish, they can move right into their area of specialization and wire up their skulls with all the technology they want, armed with the habits and perspective to do so responsibly

it’s worth learning from the radicals. Dr. McDaniel, the religious studies professor at Penn, has a long history with different monastic traditions. He grew up in Philadelphia, educated by Hungarian Catholic monks. After college, he volunteered in Thailand and Laos and lived as a Buddhist monk.

e found that no amount of academic reading could help undergraduates truly understand why “people voluntarily take on celibacy, give up drinking and put themselves under authorities they don’t need to,” he told me. So for 20 years, he has helped students try it out — and question some of their assumptions about what it means to find themselves.

“On college campuses, these students think they’re all being individuals, going out and being wild,” he said. “But they’re in a playpen. I tell them, ‘You know you’ll be protected by campus police and lawyers. You have this entire apparatus set up for you. You think you’re being an individual, but look at your four friends: They all look exactly like you and sound like you. We exist in these very strict structures we like to pretend don’t exist.’”

Colleges could do all this in classes integrated with general education requirements: ideally, a sequence of great books seminars focused on classic texts from across different civilizations.

“For the last 1,500 years, Benedictines have had to deal with technology,” Placid Solari, the abbot there, told me. “For us, the question is: How do you use the tool so it supports and enhances your purpose or mission and you don’t get owned by it?”

for novices at his monastery, “part of the formation is discipline to learn how to control technology use.” After this initial time of limited phone and TV “to wean them away from overdependence on technology and its stimulation,” they get more access and mostly make their own choices.

Evan Lutz graduated this May from Belmont Abbey with a major in theology. He stressed the special Catholic context of Belmont’s resident monks; if you experiment with monastic practices without investigating the whole worldview, it can become a shallow kind of mindfulness tourism.

The monks at Belmont Abbey do more than model contemplation and focus. Their presence compels even non-Christians on campus to think seriously about vocation and the meaning of life. “Either what the monks are doing is valuable and based on something true, or it’s completely ridiculous,” Mr. Lutz said. “In both cases, there’s something striking there, and it asks people a question.”

Pondering ultimate questions and cultivating cognitive endurance should not be luxury goods.

David Peña-Guzmán, who teaches philosophy at San Francisco State University, read about Dr. McDaniel’s Existential Despair course and decided he wanted to create a similar one. He called it the Reading Experiment. A small group of humanities majors gathered once every two weeks for five and a half hours in a seminar room equipped with couches and a big round table. They read authors ranging from Jean-Paul Sartre to Frantz Fanon

“At the beginning of every class I’d ask students to turn off their phones and put them in ‘the Basket of Despair,’ which was a plastic bag,” he told me. “I had an extended chat with them about accessibility. The point is not to take away the phone for its own sake but to take away our primary sources of distraction. Students could keep the phone if they needed it. But all of them chose to part with their phones.”

Dr. Peña-Guzmán’s students are mostly working-class, first-generation college students. He encouraged them to be honest about their anxieties by sharing his own: “I said, ‘I’m a very slow reader, and it’s likely some or most of you will get further in the text than me because I’m E.S.L. and read quite slowly in English.’

For his students, the struggle to read long texts is “tied up with the assumption that reading can happen while multitasking and constantly interacting with technologies that are making demands on their attention, even at the level of a second,”

“These draw you out of the flow of reading. You get back to the reading, but you have to restart the sentence or even the paragraph. Often, because of these technological interventions into the reading experience, students almost experience reading backward — as constant regress, without any sense of progress. The more time they spend, the less progress they make.”

Dr. Peña-Guzmán dismissed the idea that a course like his is suitable only for students who don’t have to worry about holding down jobs or paying off student debt. “I’m worried by this assumption that certain experiences that are important for the development of personality, for a certain kind of humanistic and spiritual growth, should be reserved for the elite, especially when we know those experiences are also sources of cultural capital,

Courses like the Reading Experiment are practical, too, he added. “I can’t imagine a field that wouldn’t require some version of the skill of focused attention.”

The point is not to reject new technology but to help students retain the upper hand in their relationship with i

Ms. Rodriguez said that before she took Living Deliberately and Existential Despair, she didn’t distinguish technology from education. “I didn’t think education ever went without technology. I think that’s really weird now. You don’t need to adapt every piece of technology to be able to learn better or more,” she said. “It can form this dependency.”

The point of college is to help students become independent humans who can choose the gods they serve and the rules they follow rather than allow someone else to choose for them

The first step is dethroning the small silicon idol in their pocket — and making space for the uncomfortable silence and questions that follow

Beitman defines a coincidence as “two events coming together with apparently no causal explanation.” They can be life-changing, like his experience with his father, or comforting, such as when a loved one’s favorite song comes on the radio just when you are missing them most.

Although Beitman has long been fascinated by coincidences, it wasn’t until the end of his academic career that he was able to study them in earnest. (Before then, his research primarily focused on the relationship between chest pain and panic disorder.)

He started by developing the Weird Coincidence Survey in 2006 to assess what types of coincidences are most commonly observed, what personality types are most correlated with noticing them and how most people explain them. About 3,000 people have completed the survey so far.

he has drawn a few conclusions. The most commonly reported coincidences are associated withmass media: A person thinks of an idea and then hears or sees it on TV, the radio or the internet. Thinking of someone and then having that person call unexpectedly is next on the list, followed by being in the right place at the right time to advance one’s work, career or education.

People who describe themselves as spiritual or religious report noticing more meaningful coincidences than those who do not, and people are more likely to experience coincidences when they are in a heightened emotional state — perhaps under stress or grieving.

The most popular explanation among survey respondents for mysterious coincidences: God or fate. The second explanation: randomness. The third is that our minds are connected to one another. The fourth is that our minds are connected to the environment.

“Some say God, some say universe, some say random and I say ‘Yes,’ ” he said. “People want things to be black and white, yes or no, but I say there is mystery.”

He’s particularly interested in what he’s dubbed “simulpathity”: feeling a loved one’s pain at a distance, as he believes he did with his father. Science can’t currently explain how it might occur, but in his books he offers some nontraditional ideas, such as the existence of “the psychosphere,” a kind of mental atmosphere through which information and energy can travel between two people who are emotionally close though physically distant.

In his new book published in September, “Meaningful Coincidences: How and Why Synchronicity and Serendipity Happen,” he shares the story of a young man who intended to end his life by the shore of an isolated lake. While he sat crying in his car, another car pulled up and his brother got out. When the young man asked for an explanation, the brother said he didn’t know why he got in the car, where he was going, or what he would do when he got there. He just knew he needed to get in the car and drive.

David Hand, a British statistician and author of the 2014 book “The Improbability Principle: Why Coincidences, Miracles, and Rare Events Happen Every Day,” sits at the opposite end of the spectrum from Beitman. He says most coincidences are fairly easy to explain, and he specializes in demystifying even the strangest ones.

“When you look closely at a coincidence, you can often discover the chance of it happening is not as small as you think,” he said. “It’s perhaps not a 1-in-a-billion chance, but in fact a 1-in-a-hundred chance, and yeah, you would expect that would happen quite often.”

the law of truly large numbers. “You take something that has a very small chance of happening and you give it lots and lots and lots of opportunities to happen,” he said. “Then the overall probability becomes big.”

But just because Hand has a mathematical perspective doesn’t mean he finds coincidences boring. “It’s like looking at a rainbow,” he said. “Just because I understand the physics behind it doesn’t make it any the less wonderful.

Paying attention to coincidences, Osman and Johansen say, is an essential part of how humans make sense of the world. We rely constantly on our understanding of cause and effect to survive.

“Coincidences are often associated with something mystical or supernatural, but if you look under the hood, noticing coincidences is what humans do all the time,”

Zeltzer has spent 50 years studying the writings of Carl Jung, the 20th century Swiss psychologist who introduced the modern Western world to the idea of synchronicity. Jung defined synchronicity as “the coincidence in time of two or more causally unrelated events which have the same meaning.”

One of Jung’s most iconic synchronistic stories concerned a patient who he felt had become so stuck in her rationality that it interfered with her ability to understand her psychology and emotional life.

One day, the patient was recounting a dream in which she’d received a golden scarab. Just then, Jung heard a gentle tapping at the window. He opened the window and a scarab-like beetle flew into the room. Jung plucked the insect out of the air and presented it to his patient. “Here is your scarab,” he said.The experience proved therapeutic because it demonstrated to Jung’s patient that the world is not always rational, leading her to break her own identification with rationality and thus become more open to her emotional life, Zeltzer explained

Like Jung, Zeltzer believes meaningful coincidences can encourage people to acknowledge the irrational and mysterious. “We have a fantasy that there is always an answer, and that we should know everything,”

Honestly, I’m not sure what to believe, but I’m not sure it matters. Like Beitman, my attitude is “Yes.”

Colonisation exposed us to new ideas that shocked and confused us. Graeber & Wengrow focus on the French coming into contact with Native Americans in Canada, and in particular on Wendat Confederacy philosopher–statesman Kandiaronk as an example of European traders, missionaries, and intellectuals debating with, and being criticized by indigenous people. Historians have downplayed how much these encounters shaped Enlightenment ideas.

this thought-provoking book is armed to the teeth with fascinating ideas and interpretations that go against mainstream thinking

ather than yet another history book telling you how humanity got here, they take their respective disciplines to task for dealing in myths.

Its legacy, shaped via several iterations, is the modern textbook narrative: hunter-gathering was replaced by pastoralism and then farming; the agricultural revolution resulted in larger populations producing material surpluses; these allowed for specialist occupations but also needed bureaucracies to share and administer them to everyone; and this top-down control led to today’s nation states. Ta-daa!

this simplistic tale of progress ignores and downplays that there was nothing linear or inevitable about where we have ended up.

ake agriculture. Rather than humans enthusiastically entering into what Harari in Sapiens called a Faustian bargain with crops, there were many pathways and responses

Experiments show that plant domestication could have been achieved in as little as 20–30 years, so the fact that cereal domestication here took some 3,000 years questions the notion of an agricultural “revolution”. Lastly, this book includes many examples of areas where agriculture was purposefully rejected. Designating such times and places as “pre-agricultural” is misleading, write the authors, they were anti-agricultural.

The idea that agriculture led to large states similarly needs revision

correlation is not causation, and some 15–20 additional centres of domestication have since been identified that followed different paths. Some cities have previously remained hidden in the sediments of ancient river deltas until revealed by modern remote-sensing technology.

“extensive agriculture may thus have been an outcome, not a cause, of urbanization”

And cities did not automatically imply social stratification. The Dawn of Everything fascinates with its numerous examples of large settlements without ruling classes, such as Ukrainian mega-sites, the Harappan civilization, or Mexican city-states.

These instead relied on collective decision-making through assemblies or councils, which questions some of the assumptions of evolutionary psychology about scale: that larger human groups require complex (i.e. hierarchical) systems to organize them.

e what is staring them in the face

humans have always been very capable of consciously experimenting with different social arrangements. And—this is rarely acknowledged—they did so on a seasonal basis, spending e.g. part of the year settled in large communal groups under a leader, and another part as small, independently roving bands.

Throughout, Graeber & Wengrow convincingly argue that the only thing we can say about our ancestors is that “there is no single pattern. The only consistent phenomenon is the very fact of alteration […] If human beings, through most of our history, have moved back and forth fluidly between different social arrangements […] maybe the real question should be ‘how did we get stuck?

Next to criticism, the authors put out some interesting ideas of their own, of which I want to quickly highlight two.

The first is that some of the observed variations in social arrangements resulted from schismogenesis. Anthropologist Gregory Bateson coined this term in the 1930s to describe how people define themselves against or in opposition to others, adopting behaviours and attitudes that are different.

The second idea is that states can be described in terms of three elementary forms of domination: control of violence, control of information, and individual charisma, which express themselves as sovereignty, administration, and competitive politics.

Asking which past society most resembles today’s is the wrong question to ask. It risks slipping into an exercise in retrofitting, “which makes us scour the ancient world for embryonic versions of our modern nation states”

I have left unmentioned several other topics: the overlooked role of women, the legacy of Rousseau’s and Hobbes’s ideas, the origins of inequality and the flawed assumptions hiding behind that question

There are so many historical details and delights hiding between these covers that I was thoroughly enthralle

If you have any interest in big history, archaeology, or anthropology, this book is indispensable. I am confident that the questions and critiques raised here will remain relevant for a long time to come.

I was particularly impressed by the in-depth critique by worbsintowords on his YouTube channel What is Politics? of (so far) five videos

In 1972, using duct tape and spare parts in the basement on the campus of the University of California, Berkeley, Dr. Clauser and a graduate student, Stuart Freedman, who died in 2012, endeavored to perform Bell’s experiment to measure quantum entanglement. In a series of experiments, he fired thousands of light particles, or photons, in opposite directions to measure a property known as polarization, which could have only two values — up or down. The result for each detector was always a series of seemingly random ups and downs. But when the two detectors’ results were compared, the ups and downs matched in ways that neither “classical physics” nor Einstein’s laws could explain. Something weird was afoot in the universe. Entanglement seemed to be real.

in 2002, Dr. Clauser admitted that he himself had expected quantum mechanics to be wrong and Einstein to be right. “Obviously, we got the ‘wrong’ result. I had no choice but to report what we saw, you know, ‘Here’s the result.’ But it contradicts what I believed in my gut has to be true.” He added, “I hoped we would overthrow quantum mechanics. Everyone else thought, ‘John, you’re totally nuts.’”

the correlations only showed up after the measurements of the individual particles, when the physicists compared their results after the fact. Entanglement seemed real, but it could not be used to communicate information faster than the speed of light.

In 1982, Dr. Aspect and his team at the University of Paris tried to outfox Dr. Clauser’s loophole by switching the direction along which the photons’ polarizations were measured every 10 nanoseconds, while the photons were already in the air and too fast for them to communicate with each other. He too, was expecting Einstein to be right.

Quantum predictions held true, but there were still more possible loopholes in the Bell experiment that Dr. Clauser had identified

For example, the polarization directions in Dr. Aspect’s experiment had been changed in a regular and thus theoretically predictable fashion that could be sensed by the photons or detectors.

Anton Zeilinger

added even more randomness to the Bell experiment, using random number generators to change the direction of the polarization measurements while the entangled particles were in flight.

Once again, quantum mechanics beat Einstein by an overwhelming margin, closing the “locality” loophole.

as scientists have done more experiments with entangled particles, entanglement is accepted as one of main features of quantum mechanics and is being put to work in cryptology, quantum computing and an upcoming “quantum internet

One of its first successes in cryptology is messages sent using entangled pairs, which can send cryptographic keys in a secure manner — any eavesdropping will destroy the entanglement, alerting the receiver that something is wrong.

, with quantum mechanics, just because we can use it, doesn’t mean our ape brains understand it. The pioneering quantum physicist Niels Bohr once said that anyone who didn’t think quantum mechanics was outrageous hadn’t understood what was being said.

In his interview with A.I.P., Dr. Clauser said, “I confess even to this day that I still don’t understand quantum mechanics, and I’m not even sure I really know how to use it all that well. And a lot of this has to do with the fact that I still don’t understand it.”

Collectively, our study suggests that commonly consumed NNS may not be physiologically inert in humans as previously contemplated, with some of their effects mediated indirectly through impacts exerted on distinct configurations of the human microbiome.

all four of them significantly altered the gut flora, and in ways whose further effects are difficult to predict.

, we know from the science of linguistics and the philosophy of knowledge that they differ profoundly from how humans reason and use language. These differences place significant limitations on what these programs can do, encoding them with ineradicable defects.

It is at once comic and tragic, as Borges might have noted, that so much money and attention should be concentrated on so little a thing — something so trivial when contrasted with the human mind, which by dint of language, in the words of Wilhelm von Humboldt, can make “infinite use of finite means,” creating ideas and theories with universal reach.

The human mind is not, like ChatGPT and its ilk, a lumbering statistical engine for pattern matching, gorging on hundreds of terabytes of data and extrapolating the most likely conversational response or most probable answer to a scientific question

the human mind is a surprisingly efficient and even elegant system that operates with small amounts of information; it seeks not to infer brute correlations among data points but to create explanations

such programs are stuck in a prehuman or nonhuman phase of cognitive evolution. Their deepest flaw is the absence of the most critical capacity of any intelligence: to say not only what is the case, what was the case and what will be the case — that’s description and prediction — but also what is not the case and what could and could not be the case

Those are the ingredients of explanation, the mark of true intelligence.

Here’s an example. Suppose you are holding an apple in your hand. Now you let the apple go. You observe the result and say, “The apple falls.” That is a description. A prediction might have been the statement “The apple will fall if I open my hand.”

an explanation is something more: It includes not only descriptions and predictions but also counterfactual conjectures like “Any such object would fall,” plus the additional clause “because of the force of gravity” or “because of the curvature of space-time” or whatever. That is a causal explanation: “The apple would not have fallen but for the force of gravity.” That is thinking.

The crux of machine learning is description and prediction; it does not posit any causal mechanisms or physical laws

any human-style explanation is not necessarily correct; we are fallible. But this is part of what it means to think: To be right, it must be possible to be wrong. Intelligence consists not only of creative conjectures but also of creative criticism. Human-style thought is based on possible explanations and error correction, a process that gradually limits what possibilities can be rationally considered.

ChatGPT and similar programs are, by design, unlimited in what they can “learn” (which is to say, memorize); they are incapable of distinguishing the possible from the impossible.

Whereas humans are limited in the kinds of explanations we can rationally conjecture, machine learning systems can learn both that the earth is flat and that the earth is round. They trade merely in probabilities that change over time.

For this reason, the predictions of machine learning systems will always be superficial and dubious.

some machine learning enthusiasts seem to be proud that their creations can generate correct “scientific” predictions (say, about the motion of physical bodies) without making use of explanations (involving, say, Newton’s laws of motion and universal gravitation). But this kind of prediction, even when successful, is pseudoscienc

While scientists certainly seek theories that have a high degree of empirical corroboration, as the philosopher Karl Popper noted, “we do not seek highly probable theories but explanations; that is to say, powerful and highly improbable theories.”

The theory that apples fall to earth because mass bends space-time (Einstein’s view) is highly improbable, but it actually tells you why they fall. True intelligence is demonstrated in the ability to think and express improbable but insightful things.

This means constraining the otherwise limitless creativity of our minds with a set of ethical principles that determines what ought and ought not to be (and of course subjecting those principles themselves to creative criticism)

True intelligence is also capable of moral thinking

To be useful, ChatGPT must be empowered to generate novel-looking output; to be acceptable to most of its users, it must steer clear of morally objectionable content

In 2016, for example, Microsoft’s Tay chatbot (a precursor to ChatGPT) flooded the internet with misogynistic and racist content, having been polluted by online trolls who filled it with offensive training data. How to solve the problem in the future? In the absence of a capacity to reason from moral principles, ChatGPT was crudely restricted by its programmers from contributing anything novel to controversial — that is, important — discussions. It sacrificed creativity for a kind of amorality.

Here, ChatGPT exhibits something like the banality of evil: plagiarism and apathy and obviation. It summarizes the standard arguments in the literature by a kind of super-autocomplete, refuses to take a stand on anything, pleads not merely ignorance but lack of intelligence and ultimately offers a “just following orders” defense, shifting responsibility to its creators.

In short, ChatGPT and its brethren are constitutionally unable to balance creativity with constraint. They either overgenerate (producing both truths and falsehoods, endorsing ethical and unethical decisions alike) or undergenerate (exhibiting noncommitment to any decisions and indifference to consequences). Given the amorality, faux science and linguistic incompetence of these systems, we can only laugh or cry at their popularity.