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A new study out of Germany has found that people are much more confident in the claims of a popular science article then they are in the claims of an academic article written for experts

It was also found that the subjects were more confident in their own judgments after reading a popular article, and that this was tied to a lessened desire to seek out more information from expert sources.

"easiness effect”

the issue arises from the manner in which popular science is presented; as opposed to how scientists themselves present data to each other and to the public.

This emboldens people to reject the ideas of experts who they see as superfluous to their understanding of an idea (which they have already grasped).

notably health

This corruption map of France seems to be a local initiative. Similar maps of other countries would make for equally compelling reading. Except of course the corruption maps of Somalia, South Sudan and North Korea – they would be totally blank.

The only people who still think we need the old-fashioned sort of “baseload power” that coal provides – power that is always running regardless of whether you need it – are those in the coal industry.

In the short term, that can be gas. But, in the longer term, to stop runaway climate change, that service will need to be supplied by renewable sources such as battery storage, hydro, solar thermal with storage or geothermal.

“As the world’s largest coal exporter, we have a vested interest in showing that we can provide both lower emissions and reliable baseload power with state-of-the-art, clean, coal-fired technology.”

We want to customize our lives. We want to move in and out of where we are because the thing we value most is control over where we focus our attention. We have gotten used to the idea of being in a tribe of one, loyal to our own party.

We are tempted to think that our little “sips” of online connection add up to a big gulp of real conversation. But they don’t.

“Someday, someday, but certainly not now, I’d like to learn how to have a conversation.”

We can’t get enough of one another if we can use technology to keep one another at distances we can control: not too close, not too far, just right. I think of it as a Goldilocks effect. Texting and e-mail and posting let us present the self we want to be. This means we can edit. And if we wish to, we can delete. Or retouch: the voice, the flesh, the face, the body. Not too much, not too little — just right.

Human relationships are rich; they’re messy and demanding. We have learned the habit of cleaning them up with technology.

I have often heard the sentiment “No one is listening to me.” I believe this feeling helps explain why it is so appealing to have a Facebook page or a Twitter feed — each provides so many automatic listeners. And it helps explain why — against all reason — so many of us are willing to talk to machines that seem to care about us. Researchers around the world are busy inventing sociable robots, designed to be companions to the elderly, to children, to all of us.

Connecting in sips may work for gathering discrete bits of information or for saying, “I am thinking about you.” Or even for saying, “I love you.” But connecting in sips doesn’t work as well when it comes to understanding and knowing one another. In conversation we tend to one another.

We can attend to tone and nuance. In conversation, we are called upon to see things from another’s point of view.

I’m the one who doesn’t want to be interrupted. I think I should. But I’d rather just do things on my BlackBerry.

And we use conversation with others to learn to converse with ourselves. So our flight from conversation can mean diminished chances to learn skills of self-reflection

we have little motivation to say something truly self-reflective. Self-reflection in conversation requires trust. It’s hard to do anything with 3,000 Facebook friends except connect.

we seem almost willing to dispense with people altogether. Serious people muse about the future of computer programs as psychiatrists. A high school sophomore confides to me that he wishes he could talk to an artificial intelligence program instead of his dad about dating; he says the A.I. would have so much more in its database. Indeed, many people tell me they hope that as Siri, the digital assistant on Apple’s iPhone, becomes more advanced, “she” will be more and more like a best friend — one who will listen when others won’t.

FACE-TO-FACE conversation unfolds slowly. It teaches patience. When we communicate on our digital devices, we learn different habits. As we ramp up the volume and velocity of online connections, we start to expect faster answers. To get these, we ask one another simpler questions; we dumb down our communications, even on the most important matters.

WE expect more from technology and less from one another and seem increasingly drawn to technologies that provide the illusion of companionship without the demands of relationship. Always-on/always-on-you devices provide three powerful fantasies: that we will always be heard; that we can put our attention wherever we want it to be; and that we never have to be alone. Indeed our new devices have turned being alone into a problem that can be solved.

When people are alone, even for a few moments, they fidget and reach for a device. Here connection works like a symptom, not a cure, and our constant, reflexive impulse to connect shapes a new way of being.

Think of it as “I share, therefore I am.” We use technology to define ourselves by sharing our thoughts and feelings as we’re having them. We used to think, “I have a feeling; I want to make a call.” Now our impulse is, “I want to have a feeling; I need to send a text.”

Lacking the capacity for solitude, we turn to other people but don’t experience them as they are. It is as though we use them, need them as spare parts to support our increasingly fragile selves.

If we are unable to be alone, we are far more likely to be lonely. If we don’t teach our children to be alone, they will know only how to be lonely.

I am a partisan for conversation. To make room for it, I see some first, deliberate steps. At home, we can create sacred spaces: the kitchen, the dining room. We can make our cars “device-free zones.”

Libertarians congregated around a government-centric theory. Great Society programs enabled people to avoid work and gave young women an incentive to have children without marrying.

Neo-conservatives had a more culturally deterministic theory. Many of them had been poor during the Depression. Economic stress had not undermined the family then. Moreover, social breakdown began in the 1960s, a time of unprecedented prosperity. They argued that the abandonment of traditional bourgeois norms led to social disruption, especially for those in fragile circumstances.

a new body of research has emerged, which should lead to new theories. This research

tends to support a few common themes. First, no matter how social disorganization got started, once it starts, it takes on a momentum of its own. People who grow up in disrupted communities are more likely to lead disrupted lives as adults, magnifying disorder from one generation to the next.

Second, it’s not true that people in disorganized neighborhoods have bad values. Their goals are not different from everybody else’s. It’s that they lack the social capital to enact those values. Third, while individuals are to be held responsible for their behavior, social context is more powerful than we thought. If any of us grew up in a neighborhood where a third of the men dropped out of school, we’d be much worse off, too.

disruption breeds disruption

children who can’t form secure attachments by 18 months face a much worse set of chances for the rest of their lives because they find it harder to build stable relationships.

The Notre Dame sociologist Christian Smith once summarized the moral narrative told by the American left like this: “Once upon a time, the vast majority” of people suffered in societies that were “unjust, unhealthy, repressive and oppressive.” These societies were “reprehensible because of their deep-rooted inequality, exploitation and irrational traditionalism — all of which made life very unfair, unpleasant and short. But the noble human aspiration for autonomy, equality and prosperity struggled mightily against the forces of misery and oppression and eventually succeeded in establishing modern, liberal, democratic, capitalist, welfare societies.” Despite our progress, “there is much work to be done to dismantle the powerful vestiges of inequality, exploitation and repression.” This struggle, as Smith put it, “is the one mission truly worth dedicating one’s life to achieving.”This is a heroic liberation narrative. For the American left, African-Americans, women and other victimized groups are the sacred objects at the center of the story. As liberals circle around these groups, they bond together and gain a sense of righteous common purpose.

the Reagan narrative like this: “Once upon a time, America was a shining beacon. Then liberals came along and erected an enormous federal bureaucracy that handcuffed the invisible hand of the free market. They subverted our traditional American values and opposed God and faith at every step of the way.” For example, “instead of requiring that people work for a living, they siphoned money from hard-working Americans and gave it to Cadillac-driving drug addicts and welfare queens.” Instead of the “traditional American values of family, fidelity and personal responsibility, they preached promiscuity, premarital sex and the gay lifestyle” and instead of “projecting strength to those who would do evil around the world, they cut military budgets, disrespected our soldiers in uniform and burned our flag.” In response, “Americans decided to take their country back from those who sought to undermine it.”This, too, is a heroic narrative, but it’s a heroism of defense. In this narrative it’s God and country that are sacred — hence the importance in conservative iconography of the Bible, the flag, the military and the founding fathers. But the subtext in this narrative is about moral order. For social conservatives, religion and the traditional family are so important in part because they foster self-control, create moral order and fend off chaos.

Part of Reagan’s political genius was that he told a single story about America that rallied libertarians and social conservatives, who are otherwise strange bedfellows. He did this by presenting liberal activist government as the single devil that is eternally bent on destroying two different sets of sacred values — economic liberty and moral order. Only if all nonliberals unite into a coalition of tribes can this devil be defeated.

That view is apparent in the new study's findings, such as a steep decline in concern for the environment. The study found that three times more millennials than baby boomers said they made no personal effort at all to practice sustainability. Only 51 percent of millennials said they tried to save energy by cutting down on electricity, compared with 68 percent of baby boomers and 60 percent of Gen X'ers.

The study also found a decline in civic interest, such as political participation and trust in government, as well as in concern for others, including charity donations, and in the importance of having a job worthwhile to society.

"The aphorisms have shifted to 'believe in yourself' and 'you're special,'" she says. "It emphasizes individualism, and this gets reflected in personality traits and attitudes."

Even community service, the one aspect where millennials' engagement rose, does not seem to stem from genuine altruism. The study attributes that gain to high schools in recent years requiring volunteer hours to graduate. The number of public high schools with organized community-service programs jumped from 9 percent in 1984 to 46 percent in 1999, according to the study.

Some embrace networked, data-driven lives and are comfortable volunteering embarrassing, real time information about what we're doing, whom we're doing it with, and how we feel about our monitored activities.

Put it all together and we can see that our conception of what it means to be human has become "design space." We're now Humanity 2.0, primed for optimization through commercial upgrades. And today's apps are more harbinger than endpoint.

philosophers have had much to say about the enticing and seemingly inevitable dispersion of technological mental prosthetic that promise to substitute or enhance some of our motivational powers.

beyond the practical issues lie a constellation of central ethical concerns.

they should cause us to pause as we think about a possible future that significantly increases the scale and effectiveness of willpower-enhancing apps. Let's call this hypothetical future Digital Willpower World and characterize the ethical traps we're about to discuss as potential general pitfalls

it is antithetical to the ideal of " resolute choice." Some may find the norm overly perfectionist, Spartan, or puritanical. However, it is not uncommon for folks to defend the idea that mature adults should strive to develop internal willpower strong enough to avoid external temptations, whatever they are, and wherever they are encountered.

In part, resolute choosing is prized out of concern for consistency, as some worry that lapse of willpower in any context indicates a generally weak character.

Fragmented selves behave one way while under the influence of digital willpower, but another when making decisions without such assistance. In these instances, inconsistent preferences are exhibited and we risk underestimating the extent of our technological dependency.

It simply means that when it comes to digital willpower, we should be on our guard to avoid confusing situational with integrated behaviors.

the problem of inauthenticity, a staple of the neuroethics debates, might arise. People might start asking themselves: Has the problem of fragmentation gone away only because devices are choreographing our behavior so powerfully that we are no longer in touch with our so-called real selves -- the selves who used to exist before Digital Willpower World was formed?

Infantalized subjects are morally lazy, quick to have others take responsibility for their welfare. They do not view the capacity to assume personal responsibility for selecting means and ends as a fundamental life goal that validates the effort required to remain committed to the ongoing project of maintaining willpower and self-control.

Michael Sandel's Atlantic essay, "The Case Against Perfection." He notes that technological enhancement can diminish people's sense of achievement when their accomplishments become attributable to human-technology systems and not an individual's use of human agency.

Borgmann worries that this environment, which habituates us to be on auto-pilot and delegate deliberation, threatens to harm the powers of reason, the most central component of willpower (according to the rationalist tradition).

In several books, including Technology and the Character of Contemporary Life, he expresses concern about technologies that seem to enhance willpower but only do so through distraction. Borgmann's paradigmatic example of the non-distracted, focally centered person is a serious runner. This person finds the practice of running maximally fulfilling, replete with the rewarding "flow" that can only comes when mind/body and means/ends are unified, while skill gets pushed to the limit.

Perhaps the very conception of a resolute self was flawed. What if, as psychologist Roy Baumeister suggests, willpower is more "staple of folk psychology" than real way of thinking about our brain processes?

novel approaches suggest the will is a flexible mesh of different capacities and cognitive mechanisms that can expand and contract, depending on the agent's particular setting and needs. Contrary to the traditional view that identifies the unified and cognitively transparent self as the source of willed actions, the new picture embraces a rather diffused, extended, and opaque self who is often guided by irrational trains of thought. What actually keeps the self and its will together are the given boundaries offered by biology, a coherent self narrative created by shared memories and experiences, and society. If this view of the will as an expa

nding and contracting system with porous and dynamic boundaries is correct, then it might seem that the new motivating technologies and devices can only increase our reach and further empower our willing selves.

"It's a mistake to think of the will as some interior faculty that belongs to an individual--the thing that pushes the motor control processes that cause my action," Gallagher says. "Rather, the will is both embodied and embedded: social and physical environment enhance or impoverish our ability to decide and carry out our intentions; often our intentions themselves are shaped by social and physical aspects of the environment."

It makes perfect sense to think of the will as something that can be supported or assisted by technology. Technologies, like environments and institutions can facilitate action or block it. Imagine I have the inclination to go to a concert. If I can get my ticket by pressing some buttons on my iPhone, I find myself going to the concert. If I have to fill out an application form and carry it to a location several miles away and wait in line to pick up my ticket, then forget it.

Perhaps the best way forward is to put a digital spin on the Socratic dictum of knowing myself and submit to the new freedom: the freedom of consuming digital willpower to guide me past the sirens.

The first step seems to be establishing trust. Reputation.com monitors the Internet for potentially harmful information and tries to remove it, while the Locker Project looks to create a single place where users can find what they see and do online. On Connect.me, which is in a private testing period, users vouch for one another, confirming that, for instance, someone is indeed a basketball player or a bookworm in an attempt to create a credible online reputation.

In January the White House announced that it would work with Personal and several other companies to allow students to download their academic data from federal databases and store it in a data locker.

A study by JPMorgan Chase last year showed that a unique user was worth $4 to Facebook and $24 to Google. Others looked at Facebook’s recent filings with the Securities and Exchange Commission and placed the value of a user as high as $120.

The final barrier is that people may find creating detailed databases about themselves too onerous to justify the potential rewards. In order to create a real market for data, enough people need to see an immediate, tangible benefit in filling up their lockers, said Mr. Green of Personal.

Over the past two years, the portion of respondents who don't believe in evolution has grown by six percentage points. Where did those people come from? The graph suggests they're people who had previously believed in an evolution guided by God--a group whose size dropped by a corresponding six percentage points. It's as if people who had previously seen evolution and religion as compatible were told by the new militant Darwinians, "No, you must choose: Which is it, evolution or religion?"--and pretty much all of them chose religion.

Increasingly, I’ve found myself retreating to smaller groups, where the stakes are lower and people are more honest and less determined to prove a point, freer to joke and experiment, more trusting in one other and open to real conversation.

Twitter is starting to feel calcified, slowed down by the weight of its own users, cumbersome, less exciting than exhausting. It may be why less public forms of communication — messaging applications like Snapchat, GroupMe, Instagram Direct and even old-fashioned e-mail threads and Google groups — are playing a bigger and bigger role in the most meaningful interactions during my day online.

even if the company were to snap to attention and give its community something other than Twitter lists and block or unfollow buttons to help users tailor their feeds, it most likely wouldn’t be enough. We, the users, the producers, the consumers — all our manic energy, yearning to be noticed, recognized for an important contribution to the conversation — are the problem. It is fueled by our own increasing need for attention, validation, through likes, favorites, responses, interactions. It is a feedback loop that can’t be closed, at least not for now.

Mr. Putin’s decisions since the crisis began reflect instincts, political skills and emotions that have characterized his 14 years as Russia’s paramount leader, including a penchant for secrecy, loyalty and respect, for him and for Russia. They also suggest a deepening frustration with other world leaders that has left him impervious to threats of sanctions or international isolation

Because of Mr. Putin’s centralized authority, Russia’s policies and actions in moments of crisis can appear confused or hesitant until Mr. Putin himself decides on a course of action

Mr. Putin, by his own account at a news conference on Tuesday, warned Mr. Yanukovych not to withdraw the government’s security forces from Kiev, one of the demands of the agreement being negotiated.

By the next day, however, Ukraine’s Parliament had stripped Mr. Yanukovych of his powers, voted to release the opposition leader Yulia V. Tymoshenko from prison and scheduled new presidential elections. Russia’s initial response was muted, but officials have since said that Mr. Putin fumed that the Europeans who had mediated the agreement did nothing to enforce it.

The group, the officials and analysts said, included Sergei B. Ivanov, Mr. Putin’s chief of staff; Nikolai P. Patrushev, the secretary of the security council; and Aleksandr V. Bortnikov, the director of the Federal Security Service. All are veterans of the K.G.B., specifically colleagues of Mr. Putin’s when he served in the organization in Leningrad, now St. Petersburg, during the 1970s and ’80s.

“He has bit by bit winnowed out the people who challenged his worldview,” Mr. Galeotti said.

The deployment of the Russian forces — which the Ukrainian government has said ranged from 6,000 to 15,000 troops — remains a covert operation, the officials and analysts said, to sidestep international law and the need for approval by the United Nations Security Council, something that Mr. Putin and others have repeatedly insisted was necessary for any military operations against another country.

As long ago as 2008, when NATO leaders met in Bucharest to consider whether to invite Ukraine to begin moving toward membership, Mr. Putin bluntly warned that such membership would be unacceptable to Russia, presaging the strategy that appears to be unfolding now.

here is a truth with which I hope we can all agree. Our subjective system of cognition can be dangerous. It can produce perceptions that conflict with the evidence, what I call The Perception Gap, which can in turn produce profound harm.

The Perception Gap can lead to disagreements that create destructive and violent social conflict, to dangerous personal choices that feel safe but aren’t, and to policies more consistent with how we feel than what is in fact in our best interest. The Perception Gap may in fact be potentially more dangerous than any individual risk we face.

We need to recognize the greater threat that our subjective system of cognition can pose, and in the name of our own safety and the welfare of the society on which we depend, do our very best to rise above it or, when we can’t, account for this very real danger in the policies we adopt.

we have an obligation to confront our own ideological priors. We have an obligation to challenge ourselves, to push ourselves, to be suspicious of conclusions that are too convenient, to be sure that we're getting it right.

subjective cognition is built-in, subconscious, beyond free will, and unavoidably leads to different interpretations of the same facts.

Views that have more to do with competing tribal biases than objective interpretations of the evidence create destructive and violent conflict.

Very little of the surveillance yielded information Ikea was able to use against the targets of the data sweeps. But court documents indicate that investigators suspect that Ikea may have occasionally used knowledge of personal information to quell workplace grievances or to prompt a resignation.

In transcripts of police interviews, Mr. Paris and his colleagues in the risk management department acknowledged receiving frequent requests from Ikea store managers across France for criminal background checks, driving records and vehicle registrations — though only a fraction of those inquiries uncovered a notable offense. Usually the requests were limited to one or two people after a theft or a complaint of harassment among employees. But sometimes lists containing dozens of names of employees or job applicants were submitted for vetting, and then forwarded to one of a handful of trusted private investigators for processing.

up until then I hadn’t thought much about the process of decision making. So in between M.R.I.’s, CT scans and spinal taps, I dove into the academic literature on decision making. Not just in my field but also in neuroscience, psychology, sociology, information science, political science and history.

Physicians do get things wrong, remarkably often. Studies have shown that up to one in five patients are misdiagnosed. In the United States and Canada it is estimated that 50,000 hospital deaths each year could have been prevented if the real cause of illness had been correctly identified.

Yet people are loath to challenge experts.

when confronted with the expert, it was as if the independent decision-making parts of many subjects’ brains pretty much switched off. They simply ceded their power to decide to the expert.

If we are to control our own destinies, we have to switch our brains back on and come to our medical consultations with plenty of research done, able to use the relevant jargon. If we can’t do this ourselves we need to identify someone in our social or family network who can do so on our behalf.

Anxiety, stress and fear — emotions that are part and parcel of serious illness — can distort our choices. Stress makes us prone to tunnel vision, less likely to take in the information we need. Anxiety makes us more risk-averse than we would be regularly and more deferential.

It’s not that we can’t be anxious, it’s that we need to acknowledge to ourselves that we are.

It is also crucial to ask probing questions not only of the experts but of ourselves.

we bring into our decision-making process flaws and errors of our own. All of us show bias when it comes to what information we take in. We typically focus on anything that agrees with the outcome we want.

We need to be aware of our natural born optimism, for that harms good decision making, too.

We need to acknowledge our tendency to incorrectly process challenging news and actively push ourselves to hear the bad as well as the good. It felt great when I stumbled across information that implied I didn’t need any serious treatment at all. When we find data that supports our hopes we appear to get a dopamine rush similar to the one we get if we eat chocolate, have sex or fall in love

But it’s often information that challenges our existing opinions or wishful desires that yields the greatest insights

that was not really what I saw after my years spending time in evangelical churches. I saw that people went to church to experience joy and to learn how to have more of it. These days I find that it is more helpful to think about faith as the questions people choose to focus on, rather than the propositions observers think they must hold.

secular Americans often think that the most important thing to understand about religion is why people believe in God, because we think that belief precedes action and explains choice. That’s part of our folk model of the mind: that belief comes first.

In fact, you can argue that religious belief as we now conceptualize it is an entirely modern phenomenon. As the comparative religion scholar Wilfred Cantwell Smith pointed out, when the King James Bible was printed in 1611, “to believe” meant something like “to hold dear.” Smith, who died in 2000, once wrote: “The affirmation ‘I believe in God’ used to mean: ‘Given the reality of God as a fact of the universe, I hereby pledge to Him my heart and soul. I committedly opt to live in loyalty to Him. I offer my life to be judged by Him, trusting His mercy.’ Today the statement may be taken by some as meaning: ‘Given the uncertainty as to whether there be a God or not, as a fact of modern life, I announce that my opinion is yes.’ ”

If you can sidestep the problem of belief — and the related politics, which can be so distracting — it is easier to see that the evangelical view of the world is full of joy. God is good. The world is good. Things will be good, even if they don’t seem good now. That’s what draws people to church. It is understandably hard for secular observers to sidestep the problem of belief. But it is worth appreciating that in belief is the reach for joy, and the reason many people go to church in the first place.

"self-transcendent emotions,"

I was beginning to see connections between experiences as varied as falling in love, watching a sunset from a hilltop, singing in a church choir, and reading about a virtuous person. In all cases there's a change to the self -- a kind of opening to our higher, nobler possibilities.

there was absolutely no scientific research on this emotion

religions are often quite skilled at producing such feelings

Some religions build awe-inspiring buildings; most tell morally elevating stories.

I wanted to shift attention away from that aspect of religion onto the more emotional and social aspects.

Whether or not you believe in God, religions accomplish something miraculous: They turn large numbers of people who are not kin into a group that is able to work together, trust each other, and help each other.

“Since my debut on television in 1979, I have been an eyewitness to the many changes in technology, society, and how we communicate. I am one who embraces change, and celebrates the higher quality of life we enjoy now thanks to this progress.

I realize the instant communication platforms we enjoy now do have some negatives that are troubling. Just a few examples in recent days…”

“This is a lenticular cloud. They have always been around, and quite frankly aren’t that unusual (although it is an anomaly to see one away from a mountain range). The one thing that is different today is that almost everyone has a camera phone, and almost everyone shares pictures of weather events. You didn’t see these often in earlier decades because technology didn’t allow it. Lenticular clouds are nothing new. But, yes, they are cool to see.”

This age of misinformation can lead to dangerous consequences, and promote an agenda, he warns.

“The Houston flooding is a great example. We are being told this is unprecedented’… Houston is ‘under water… and it is due to manmade global warming. “Yes, the flooding in Houston yesterday was severe, and a serious threat to life and property. A genuine weather disaster that has brought on suffering.

this was not ‘unprecedented.’ Flooding from Tropical Storm Allison in 2001 was more widespread, and flood waters were deeper. There is no comparison.”

“Those on the right, and those on the left hang out in ‘echo chambers,’ listening to those with similar world views refusing to believe anything else could be true

“Everyone knows the climate is changing; it always has, and always will. I do not know of a single ‘climate denier.’ I am still waiting to meet one.

“The debate involves the anthropogenic impact, and this is not why I am writing this piece. Let’s just say the Houston flood this week is weather, and not climate, and leave it at that.”

Spann lays much of the blame on the mainstream media and social media “hype and misinformation.”

“They will be sure to let you know that weather events they are reporting on are unprecedented,’ there are ‘millions and millions in the path,’ it is caused by a ‘monster storm,’ and ‘the worst is yet to come since these events are becoming more ‘frequent.’

“You will never hear about the low tornado count in recent years, the lack of major hurricane landfalls on U.S. coasts over the past 10 years, or the low number of wildfires this year. It doesn’t fit their story.

never let facts get in the way of a good story…. there will ALWAYS be a heat wave, flood, wildfire, tornado, tyhpoon, cold wave, and snow storm somewhere. And, trust me, they will find them, and it will probably lead their newscasts