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After all, education is one of the best bulwarks against ignorance we have. Exposure to stories and information that are counter-stereotypical—often the kind of thing you get from schooling—are one of the best ways to beat back racial bias.

He also cautioned that “the real world is a lot more complicated than the psychology laboratory.” Historical and social contexts play a major role in most types of real-world stereotyping.

In contrast, they give uncontrollable issues a "Hope-and-Pray" treatment.

For uncertainty, they got to choose between a safe bag that always paid out one candy or a risky bag that gave them only a one-in-six chance of more candy. We found lots of variation, especially between the Shuar and the three other communities. Children in the U.S., Argentina, and India behaved similarly, tending to be more patient and more tolerant of uncertainty, while the Shuar showed a very different pattern of behavior. They were more impatient, and warier of uncertainty; they almost never picked the risky bag.

In a follow-up study the next year, we looked within Shuar communities and found the same patterns. Shuar kids living near the cities acted more like Americans than the Shuar kids in the rainforest. Something about living near cities — and perhaps something about industrialization more broadly — seemed to be shaping kids’ behavior

“Our results suggest that people do not simply consult a ‘mental index’ that catalogues their knowledge but instead draw on preexisting self-perceptions of knowledge to make inferences about what they should or probably do know

Cognitive neuroscience - the study of higher cognitive functions that exist in humans, and their underlying neural basis. Cognitive neuroscience draws from linguistics, psychology, and cognitive science. Cognitive neuroscientists can take two broad directions: behavioral/experimental or computational/modeling, the aim being to understand the nature of cognition from a neural point of view.

The new process may also help in other procedures where doctors need to analyze tissue while they are still operating, such as head and neck, breast, skin and gynecologic surgery, the report said. It also noted that there is a shortage of neuropathologists, and suggested that the new technology might help fill the gap in medical centers that lack the specialty. Video Advertisement LIVE 00:00 1:05

Algorithms are also being developed to help detect lung cancers on CT scans, diagnose eye disease in people with diabetes and find cancer on microscope slides.

The diagnoses were later judged right or wrong based on whether they agreed with the findings of lengthier and more extensive tests performed after the surgery.The result was a draw: humans, 93.9 percent correct; A.I., 94.6 percent.

At some centers, he said, brain surgeons do not even order frozen sections because they do not trust them and prefer to wait for tissue processing after the surgery, which may take weeks to complete.

Some types of brain tumor are so rare that there is not enough data on them to train an A.I. system, so the system in the study was designed to essentially toss out samples it could not identify.

“It won’t change brain surgery,” he said, “but it’s going to add a significant new tool, more significant than they’ve stated.”

Synesthesia is a neurological crossing of the senses

Silver linings aside, it will take many, many more instances of coordinated response to stop a movement generations in the making. In more than a decade of studying the earlier white power movement, I have become familiar with the themes of underground activity that are today clearly drawing from the earlier movement. In the absence of decisive action across multiple institutions, a rich record of criminal activity and violence will continue to provide these activists with a playbook for further chaos.

The Base, furthermore, is what experts call "accelerationist," meaning that its members hope to provoke what they see as an inevitable race war. They have conducted paramilitary training in the Pacific Northwest. Both of these strategies date back to the 1980s, when the Order trained in those forests with hopes of provoking the same race war.

One of the men arrested Thursday was formerly a reservist in the Canadian Army, where he received training in explosives and demolition, according to the New York Times. This kind of preparation, too, is common among extremists like these. To take just a few representative examples, in the 1960s, Bobby Frank Cherry, a former Marine trained in demolition, helped fellow members of the United Klans of America to bomb the 16th Street Birmingham Baptist Church, killing four black girls.

This news out of Virginia shows that there is a real social benefit when people direct their attention to these events -- and sustain the public conversation about the presence of a renewed white-power movement and what it means for our society.

"At this point, the Oxford researchers have no idea whether they have something or not," Offit said. "You just get so tired of this 'science by press release.' "

There are currently 10 vaccines in human clinical trials worldwide, according to the World Health Organization. Four of the teams are in the United States: Moderna, Pfizer, Inovio and Novavax.

Moderna CEO Stéphane Bancel referred to the results as "positive interim Phase 1 data" and that "the Moderna team continues to focus on moving as fast as safely possible to start our pivotal Phase 3 study in July."

Moderna is collaborating on its vaccine development with the National Institute of Allergy and Infectious Diseases. Dr. Anthony Fauci, the director of NIAID, said while Moderna's numbers were limited, "it was good news" and he was "cautiously optimistic" about the vaccine.

Inovio and Moderna have said they expect their large-scale clinical trials, known as Phase 3 trials, to last around six months. Pfizer hasn't given a timetable for its Phase 3 trial.

"I've not seen anyone wrap up a Phase 3 trial in a month to six weeks," said Dr. Saad Omer, a Yale University infectious disease expert who's done clinical trials on polio, pertussis and influenza vaccines. "We need to benchmark this against realistic expectations."

"As vaccine researchers like to say, mice lie and monkeys exaggerate," Offit said.

One big stumbling block for any vaccine trial is that Covid-19 infection rates in many areas of the world are flattening out or declining.

The Oxford vaccine uses what's called an adenovirus vector. Adenoviruses cause the common cold, but in this case, the adenoviruses are weakened and modified to deliver genetic material that codes for a protein from the novel coronavirus. The body then produces that protein and, ideally, develops an immune response to it.

"Compared to previous vaccines, this method is more robust, more versatile, and yet, equally efficient," according to the blog, which notes that the Bill & Melinda Gates Foundation invested $53 million in a German biotech company that specializes in RNA vaccines.

Inovio's technology uses a brief electrical pulse to deliver plasmids, or small pieces of genetic information, into human cells. Inovio says those cells then produce the vaccine, which leads to an immune response.

On April 19, the BBC's Andrew Marr said he asked Gilbert "if it's guaranteed that a workable vaccine can actually be produced."

"Nobody can be absolutely sure it's possible. That's why we have to do trials. We have to find out. I think the prospects are very good, but it's clearly not completely certain,"

"It certainly worked in monkeys," Oxford's Hill told CNN's Burnett May 15. "That was quite an impressive impact and that was our first try, if you like, with a standard dose, a single dose of vaccine."

"I buy that this is a pandemic and we may need to show progress and show steps, and I'm OK with making forecasts if decision makers want that, but do it with a level of uncertainty, because that's what's warranted," said Omer, director of the Yale Institute for Global Health.

"Now researchers can't wait to step out to the microphone -- and there are so many microphones out there -- to say, 'I've got it! This looks really good!' " Offit said.

But for many of us, malnutrition of the soul is a plague of modern life. That’s one reason 200 million people worldwide a year make some form of religious pilgrimage.

At a Benedictine monastery in a tiny village in northern France, it was strangely moving to eat dinner in utter silence among a handful of men who’ve shed all material comforts to engage in rigorous daily aerobics of the soul. I missed Wi-Fi, Twitter, emails and endless digital updates, until I didn’t.

Doubts are allowed by God,”

“It’s a bit like training for sports. If you only ride a bicycle with the wind at your back, that’s not going to help you. You need to ride your bike against the wind.”

Do we “allow ourselves to be amazed?” he said. “Do we let ourselves be surprised?”

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,

Recreating these and other features without LCDM’s titular ingredient, Spergel showed, requires the finest of theoretical needle threading. “We haven’t disproven the existence of all these [modified-gravity theories],” he says. “But any alternative theory has to jump through these hoops.”

Złosnik and Skordis believe they’ve done just that—although in a way that might surprise MOND skeptics and fans alike. They managed to construct a theory of gravity that contains an ingredient that acts exactly like an invisible form of matter on cosmic scales, blurring the line between the dark matter and MOND paradigms.

Their theory, dubbed RelMOND, adds to the equations of general relativity an omnipresent field that behaves differently in different arenas. On the grandest scales, where the universe noticeably stretches as it expands, the field acts like invisible matter. In this mode, which Złosnik calls “dark dust,” the field could have shaped the visible universe just as dark matter would

RelMOND “cannot do worse than LCDM,” says Złosnik, who notes that it very closely mimics that theory for the universe as a whole.

But if we zoom in on a galaxy, where the fabric of space holds rather still, the field acts in a way that’s true to its MOND roots: It entwines itself with the standard gravitational field, beefing it up just enough to hold a galaxy together without extra matter

(The researchers aren’t yet sure how the field acts for larger clusters of galaxies, a perennial MOND sore spot. They suggest that this intermediate scale might be a good place to look for observational clues that could set the theory apart.)

Despite this mathematical achievement by Złosnik and Skordis, dark matter remains the simpler theory. Constructing the new field takes four new moving mathematical parts, while LCDM handles dark matter with just one. Hooper likens the situation to a detective debating whether a person at a murder scene is the murderer or has been framed by the CIA. Even if the available evidence matches both theories, one requires less of a leap.

“When did it become taboo in this country to talk about getting healthy?” my friend Bill Maher asked in a recent monologue. “Fat shaming doesn’t need to end; it needs to make a comeback. Some amount of shame is good. We shamed people out of smoking and into wearing seat belts. We shamed them out of littering and most of them out of racism.”

On one side are helpless victims, who react to any debate with cries of oppression, and take no responsibility for their own physical destiny; on the other are brutal realists, with a callous touch, often refusing to see the genetic, social, and psychological complexity of fatness, or that serious health issues are not universal among heavier types

This is our reality. We are neither angels nor beasts, but we partake of both. We can rarely make the ugly beautiful, and if we do, it’s a moral achievement. However much we try, we will never correct the core natural inequalities and differences of our mammalian existence. But we can hazard a moral middle, seeing beauty in many ways, acknowledging the humanity of all shapes and sizes, while managing our health and weight in ways that are not totally subject to the gaze of others.

is to grapple with complexity in a way that can be rigorously empirical and yet also humane.

We are all driven by instinctive attraction, but men are particularly subject to fixed and crude notions of hotness. Beauty will thereby always be the source of extraordinary and extraordinarily unfair advantage, even if it captures only a tiny slice of what being human is about.

the two stances reflect our two ideological poles — not so much left and right anymore as nurture and nature. One pole argues nature doesn’t independently exist and everything is social; and one blithely asserts that nature determines everything. Both are ruinous attempts to bludgeon uncomfortable reality into satisfying ideology.

What we needed, in some ways, for our collective mental health, was a catalyst for greater physical socialization, more human contact, and more meaningful community. What we’re getting, I fear, is the opposite