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in a broader sense, as the case of genetic testing has shown, the right not to know some things (like the right to forget foolish, youthful behavior that is now permanently archived on the Internet) is as crucially important (if not more so) in our age as the voracious pursuit of information and transparency. 

Merely because something is possible, is it also desirable? And if it is possible, must we immediately accommodate ourselves to it? In The Forlorn Demon, Allen Tate noted, “We no longer ask, ‘Is it right?’ We ask: ‘Does it work?’” In our contemporary engagement with technology, we would do well to spend more time with the first question, even as we live ever more mediated lives relentlessly pursuing an answer to the second. 

History: from 18.5 percent to 10.7 percent

But the deeper explanation resides not in something that has happened to it, but in what it has done to itself. English has become less and less coherent as a discipline and, worse, has come near exhaustion as a scholarly pursuit.

The twin focus, then, was on the philological nature of the enterprise and the canon of great works to be studied in their historical evolution.

Studying English taught us how to write and think better, and to make articulate many of the inchoate impulses and confusions of our post-adolescent minds. We began to see, as we had not before, how such books could shape and refine our thinking. We began to understand why generations of people coming before us had kept them in libraries and bookstores and in classes such as ours. There was, we got to know, a tradition, a historical culture, that had been assembled around these books. Shakespeare had indeed made a difference—to people before us, now to us, and forever to the language of English-speaking people.

today there are stunning changes in the student population: there are more and more gifted and enterprising students coming from immigrant backgrounds, students with only slender connections to Western culture and to the assumption that the “great books” of England and the United States should enjoy a fixed centrality in the world. What was once the heart of the matter now seems provincial. Why throw yourself into a study of something not emblematic of the world but representative of a special national interest? As the campus reflects the cultural, racial, and religious complexities of the world around it, reading British and American literature looks more and more marginal. From a global perspective, the books look smaller.

With the cost of a college degree surging upward during the last quarter century—tuition itself increasing far beyond any measure of inflation—and with consequent growth in loan debt after graduation, parents have become anxious about the relative earning power of a humanities degree. Their college-age children doubtless share such anxiety. When college costs were lower, anxiety could be kept at bay. (Berkeley in the early ’60s cost me about $100 a year, about $700 in today’s dollars.)

Economists, chemists, biologists, psychologists, computer scientists, and almost everyone in the medical sciences win sponsored research, grants, and federal dollars. By and large, humanists don’t, and so they find themselves as direct employees of the institution, consuming money in salaries, pensions, and operating needs—not external money but institutional money.

These, then, are some of the external causes of the decline of English: the rise of public education; the relative youth and instability (despite its apparent mature solidity) of English as a discipline; the impact of money; and the pressures upon departments within the modern university to attract financial resources rather than simply use them up.

several of my colleagues around the country have called for a return to the aesthetic wellsprings of literature, the rock-solid fact, often neglected, that it can indeed amuse, delight, and educate. They urge the teaching of English, or French, or Russian literature, and the like, in terms of the intrinsic value of the works themselves, in all their range and multiplicity, as well-crafted and appealing artifacts of human wisdom. Second, we should redefine our own standards for granting tenure, placing more emphasis on the classroom and less on published research, and we should prepare to contest our decisions with administrators whose science-based model is not an appropriate means of evaluation.

“It may be that what has happened to the profession is not the consequence of social or philosophical changes, but simply the consequence of a tank now empty.” His homely metaphor pointed to the absence of genuinely new frontiers of knowledge and understanding for English professors to explore.

In this country and in England, the study of English literature began in the latter part of the 19th century as an exercise in the scientific pursuit of philological research, and those who taught it subscribed to the notion that literature was best understood as a product of language.

no one has come forward in years to assert that the study of English (or comparative literature or similar undertakings in other languages) is coherent, does have self-limiting boundaries, and can be described as this but not that.

to teach English today is to do, intellectually, what one pleases. No sense of duty remains toward works of English or American literature; amateur sociology or anthropology or philosophy or comic books or studies of trauma among soldiers or survivors of the Holocaust will do. You need not even believe that works of literature have intelligible meaning; you can announce that they bear no relationship at all to the world beyond the text.

With everything on the table, and with foundational principles abandoned, everyone is free, in the classroom or in prose, to exercise intellectual laissez-faire in the largest possible way—I won’t interfere with what you do and am happy to see that you will return the favor

Consider the English department at Harvard University. It has now agreed to remove its survey of English literature for undergraduates, replacing it and much else with four new “affinity groups”

there would be no one book, or family of books, that every English major at Harvard would have read by the time he or she graduates. The direction to which Harvard would lead its students in this “clean slate” or “trickle down” experiment is to suspend literary history, thrusting into the hands of undergraduates the job of cobbling together intellectual coherence for themselves

Those who once strove to give order to the curriculum will have learned, from Harvard, that terms like core knowledge and foundational experience only trigger acrimony, turf protection, and faculty mutinies. No one has the stomach anymore to refight the Western culture wars. Let the students find their own way to knowledge.

In English, the average number of years spent earning a doctoral degree is almost 11. After passing that milestone, only half of new Ph.D.’s find teaching jobs, the number of new positions having declined over the last year by more than 20 percent; many of those jobs are part-time or come with no possibility of tenure. News like that, moving through student networks, can be matched against, at least until recently, the reputed earning power of recent graduates of business schools, law schools, and medical schools. The comparison is akin to what young people growing up in Rust Belt cities are forced to see: the work isn’t here anymore; our technology is obsolete.

unlike other members of the university community, they might well have been plying their trade without proper credentials: “Whereas economists or physicists, geologists or climatologists, physicians or lawyers must master a body of knowledge before they can even think of being licensed to practice,” she said, “we literary scholars, it is tacitly assumed, have no definable expertise.”

English departments need not refight the Western culture wars. But they need to fight their own book wars. They must agree on which texts to teach and argue out the choices and the principles of making them if they are to claim the respect due a department of study.

They can teach their students to write well, to use rhetoric. They should place their courses in composition and rhetoric at the forefront of their activities. They should announce that the teaching of composition is a skill their instructors have mastered and that students majoring in English will be certified, upon graduation, as possessing rigorously tested competence in prose expression.

The study of literature will then take on the profile now held, with moderate dignity, by the study of the classics, Greek and Latin.

But we can, we must, do better. At stake are the books themselves and what they can mean to the young. Yes, it is just a literary tradition. That’s all. But without such traditions, civil societies have no compass to guide them.

Impact Factor and the Future of Medical Journals

Impact Factor and the Future of Medical Journals

They all had to be the same species.

was not surprising to find that Neanderthals and modern humans interbred, a clear expectation of the biological species concept.

I wonder when the penny will drop: when we have five pieces of a 5,000-piece jigsaw puzzle, every new bit that we add is likely to change the picture.

e identity of the fourth player remains unknown but it was an ancient lineage that had been separate for probably over a million years. H. erectus seems a likely candidate. Whatever the name we choose to give this mystery lineage, what these results show is that gene flow was possible not just among contemporaries but also between ancient and more modern lineages.

cientists succeeded in extracting the most ancient mitochondrial DNA so far, from the Sima de los Huesos site in Atapuerca, Spain.

We have built a picture of our evolution based on the morphology of fossils and it was wrong.

when we know how plastic - or easily changeable - skull shape is in humans. And our paradigms must also change.

e must abandon, once and for all, views of modern human superiority over archaic (ancient) humans. The terms "archaic" and "modern" lose all meaning as do concepts of modern human replacement of all other lineages.

he deep-rooted shackles that have sought to link human evolution with stone tool-making technological stages - the Stone Ages - even when we have known that these have overlapped with each other for half-a-million years in some instances.

e world of our biological and cultural evolution was far too fluid for us to constrain it into a few stages linked by transitions.

We have to flesh out the genetic information and this is where archaeology comes into the picture.

Rather than focus on differences between modern humans and Neanderthals, what the examples show is the range of possibilities open to humans (Neanderthals included) in different circumstances.

research using new technology on old archaeological sites, as at La Chapelle; and

"The experiments are elegant and seem to show that in the mouse sperm production can be achieved when only two genes from the Y-chromosomes are present.

"Whilst this is of limited use in understanding human fertility, this kind of work is important if we are to unravel to complexities of how genes control fertility."

Eventually Brad Katsuyama came to realize that the most sophisticated investors didn’t know what was going on in their own market. Not the big mutual funds, Fidelity and Vanguard. Not the big money-management firms like T. Rowe Price and Capital Group. Not even the most sophisticated hedge funds.

The deep problem with the system was a kind of moral inertia. So long as it served the narrow self-interests of everyone inside it, no one on the inside would ever seek to change it, no matter how corrupt or sinister it became

Technology had collided with Wall Street in a peculiar way. It had been used to increase efficiency. But it had also been used to introduce a peculiar sort of market inefficiency. Taking advantage of loopholes in some well-meaning regulation introduced in the mid-2000s, some large amount of what Wall Street had been doing with technology was simply so someone inside the financial markets would know something that the outside world did not. The same system that once gave us subprime-mortgage collateralized debt obligations no investor could possibly truly understand now gave us stock-market trades involving fractions of a penny that occurred at unsafe speeds using order types that no investor could possibly truly understand.

The trouble with the stock market — with all of the public and private exchanges — was that they were fantastically gameable, and had been gamed: first by clever guys in small shops, and then by prop traders who moved inside the big Wall Street banks. That was the problem, Puz thought. From the point of view of the most sophisticated traders, the stock market wasn’t a mechanism for channeling capital to productive enterprise but a puzzle to be solved.

As they worked through the order types, the Puzzle Masters created a taxonomy of predatory behavior in the stock market. Broadly speaking, it appeared as if there were three activities that led to a vast amount of grotesquely unfair trading. The first they called electronic front-running — seeing an investor trying to do something in one place and racing ahead of him to the next (what had happened to Katsuyama when he traded at RBC). The second they called rebate arbitrage — using the new complexity to game the seizing of whatever legal kickbacks, called rebates within the industry, the exchange offered without actually providing the liquidity that the rebate was presumably meant to entice. The third, and probably by far the most widespread, they called slow-market arbitrage. This occurred when a high-frequency trader was able to see the price of a stock change on one exchange and pick off orders sitting on other exchanges before those exchanges were able to react. This happened all day, every day, and very likely generated more billions of dollars a year than the other strategies combined.

IEX had made its point: That to function properly, a financial market didn’t need to be rigged in someone’s favor. It didn’t need payment for order flow and co-location and all sorts of unfair advantages possessed by a small handful of traders. All it needed was for investors to take responsibility for understanding it, and then to seize its controls. “The backbone of the market,” Katsuyama says, “is investors coming together to trade.”

If an investor as large as T. Rowe Price, which acted on behalf of millions of investors, had trouble obtaining the information it needed to determine if its brokers had acted in their interest, what chance did the little guy have?

The stock market really was rigged. Katsuyama often wondered how enterprising politicians and plaintiffs’ lawyers and state attorneys general would respond to that realization. (This March, the New York attorney general, Eric Schneiderman, announced a new investigation of the stock exchanges and the dark pools, and their relationships with high-frequency traders.

In overdeveloping the capacity to show how texts, institutions or people fail to accomplish what they set out to do, we may be depriving students of the chance to learn as much as possible from what they study.

As debunkers, they contribute to a cultural climate that has little tolerance for finding or making meaning — a culture whose intellectuals and cultural commentators get “liked” by showing that somebody else just can’t be believed.

Liberal education in America has long been characterized by the intertwining of two traditions: of critical inquiry in pursuit of truth and exuberant performance in pursuit of excellence. In the last half-century, though, emphasis on inquiry has become dominant, and it has often been reduced to the ability to expose error and undermine belief.

fetishizing disbelief as a sign of intelligence has contributed to depleting our cultural resources. Creative work, in whatever field, depends upon commitment, the energy of participation and the ability to become absorbed in works of literature, art and science. That type of absorption is becoming an endangered species of cultural life, as our nonstop, increasingly fractured technological existence wears down our receptive capacities.

Liberal learning depends on absorption in compelling work. It is a way to open ourselves to the various forms of life in which we might actively participate. When we learn to read or look or listen intensively, we are, at least temporarily, overcoming our own blindness by trying to understand an experience from another’s point of view.

we are learning to activate potential, and often to instigate new possibilities.

Liberal education must not limit itself to critical thinking and problem solving; it must also foster openness, participation and opportunity. It should be designed to take us beyond the campus to a life of ongoing, pragmatic learning that finds inspiration in unexpected sources, and increases our capacity to understand and contribute to the world

Research into the effect of technology on the development of the language and literacy skills vis-à-vis reading activities of children has offered evidence for favorable effects of digital-form books.

E-books are also being increasingly used to teach reading among beginners and children with reading difficulties.

Technology can be used to improve reading ability in many ways. It can enhance and sustain the interest levels for digitial natives by allowing immediate feedback on performance and providing added practice when necessary.

Technology can also help in improvement of writing skills. Word processing software promotes not only composition but also editing and revising in ways that streamline the task of writing.

However, the web cannot be discounted as being "bad for language", considering that it also offers very useful tools such as blogging and microblogging that can help the student improve her writing skills with dynamic feedback. The possibility of incorporating other media into a written document (e.g. figures, graphics, videos etc.) can enhance the joy of writing using technology.

Technology enhanced oral communication is indeed useful in that it allows students from remote locations, or from all over the world to communicate orally through video and audio conferencing tools.

As with anything to do with technology, there are also detractors who propose negative influence of features like animation, sound, music and other multimedia effects possible in digital media, which may distract young readers from the story content.

Such complaints notwithstanding, the symbiotic ties between linguistics and technology cannot be ignored.

a growing number of scientists are using autonomous robots to interrogate animal behavior and cognition. Researchers have designed robots to behave like ants, cockroaches, rodents, chickens, and more, then deployed their bots in the lab or in the environment to see how similarly they behave to their flesh-and-blood counterparts.

robots give behavioral biologists the freedom to explore the mind of an animal in ways that would not be possible with living subjects, says University of Sheffield researcher James Marshall, who in March helped launch a 3-year collaborative project to build a flying robot controlled by a computer-run simulation of the entire honeybee brain.

Not only did the bots move around the space like the rat pups did, they aggregated in remarkably similar ways to the real animals.3 Then Schank realized that there was a bug in his program. The robots weren’t following his predetermined rules; they were moving randomly.

“I really think there is a lot to be discovered by doing the engineering side along with the science.”

Animal experiments are still needed to advance neuroscience.” But, he adds, robots may prove to be an indispensable new ethological tool for focusing the scope of research. “If you can have good physical models,” Prescott says, “then you can reduce the number of experiments and only do the ones that answer really important questions.”

animal-mimicking robots is not easy, however, particularly when knowledge of the system’s biology is lacking.

However, when the researchers also gave the robots a sense of flow, and programmed them to assume that odors come from upstream, the bots much more closely mimicked real lobster behavior. “That was a demonstration that the animals’ brains were multimodal—that they were using chemical information and flow information,” says Grasso, who has since worked on robotic models of octopus arms and crayfish.

some sense, the use of robotics in animal-behavior research is not that new. Since the inception of the field of ethology, researchers have been using simple physical models of animals—“dummies”—to examine the social behavior of real animals, and biologists began animating their dummies as soon as technology would allow. “The fundamental problem when you’re studying an interaction between two individuals is that it’s a two-way interaction—you’ve got two players whose behaviors are both variable,”

building a robot that animals will accept as one of their own is complicated, to say the least.

handful of other researchers have also successfully integrated robots with live animals—including fish, ducks, and chickens. There are several notable benefits to intermixing robots and animals; first and foremost, control. “One of the problems when studying behavior is that, of course, it’s very difficult to have control of animals, and so it’s hard for us to interpret fully how they interact with each other

The true work of the mathematician is not experienced until the later parts of graduate school, when the student is challenged to create knowledge in the form of a novel proof. It is common to fill page after page with an attempt, the seasons turning, only to arrive precisely where you began, empty-handed — or to realize that a subtle flaw of logic doomed the whole enterprise from its outset. The steady state of mathematical research is to be completely stuck. It is a process that Charles Fefferman of Princeton, himself a onetime math prodigy turned Fields medalist, likens to ‘‘playing chess with the devil.’’ The rules of the devil’s game are special, though: The devil is vastly superior at chess, but, Fefferman explained, you may take back as many moves as you like, and the devil may not. You play a first game, and, of course, ‘‘he crushes you.’’ So you take back moves and try something different, and he crushes you again, ‘‘in much the same way.’’ If you are sufficiently wily, you will eventually discover a move that forces the devil to shift strategy; you still lose, but — aha! — you have your first clue.

Tao has emerged as one of the field’s great bridge-­builders. At the time of his Fields Medal, he had already made discoveries with more than 30 different collaborators. Since then, he has also become a prolific math blogger with a decidedly non-­Gaussian ebullience: He celebrates the work of others, shares favorite tricks, documents his progress and delights at any corrections that follow in the comments. He has organized cooperative online efforts to work on problems. ‘‘Terry is what a great 21st-­century mathematician looks like,’’ Jordan Ellenberg, a mathematician at the University of Wisconsin, Madison, who has collaborated with Tao, told me. He is ‘‘part of a network, always communicating, always connecting what he is doing with what other people are doing.’’

As a group, the people drawn to mathematics tend to value certainty and logic and a neatness of outcome, so this game becomes a special kind of torture. And yet this is what any ­would-be mathematician must summon the courage to face down: weeks, months, years on a problem that may or may not even be possible to unlock. You find yourself sitting in a room without doors or windows, and you can shout and carry on all you want, but no one is listening.

For their work, Tao and Green salvaged a crucial bit from an earlier proof done by others, which had been discarded as incorrect, and aimed at a different goal. Other maneuvers came from masterful proofs by Timothy Gowers of England and Endre Szemeredi of Hungary. Their work, in turn, relied on contributions from Erdos, Klaus Roth and Frank Ramsey, an Englishman who died at age 26 in 1930, and on and on, into history. Ask mathematicians about their experience of the craft, and most will talk about an intense feeling of intellectual camaraderie. ‘‘A very central part of any mathematician’s life is this sense of connection to other minds, alive today and going back to Pythagoras,’’ said Steven Strogatz, a professor of mathematics at Cornell University. ‘‘We are having this conversation with each other going over the millennia.’’

Most mathematicians tend to specialize, but Tao ranges widely, learning from others and then working with them to make discoveries. Markus Keel, a longtime collaborator and close friend, reaches to science fiction to explain Tao’s ability to rapidly digest and employ mathematical ideas: Seeing Tao in action, Keel told me, reminds him of the scene in ‘‘The Matrix’’ when Neo has martial arts downloaded into his brain and then, opening his eyes, declares, ‘‘I know kung fu.’’ The citation for Tao’s Fields Medal, awarded in 2006, is a litany of boundary hopping and notes particularly ‘‘beautiful work’’ on Horn’s conjecture, which Tao completed with a friend he had played foosball with in graduate school. It was a new area of mathematics for Tao, at a great remove from his known stamping grounds. ‘‘This is akin,’’ the citation read, ‘‘to a leading English-­language novelist suddenly producing the definitive Russian novel.’’

An effort to prove that 1 equals 0 is not likely to yield much fruit, it’s true, but the hacker’s mind-set can be extremely useful when doing math. Long ago, mathematicians invented a number that when multiplied by itself equals negative 1, an idea that seemed to break the basic rules of multiplication. It was so far outside what mathematicians were doing at the time that they called it ‘‘imaginary.’’ Yet imaginary numbers proved a powerful invention, and modern physics and engineering could not function without them.

Early encounters with math can be misleading. The subject seems to be about learning rules — how and when to apply ancient tricks to arrive at an answer. Four cookies remain in the cookie jar; the ball moves at 12.5 feet per second. Really, though, to be a mathematician is to experiment. Mathematical research is a fundamentally creative act. Lore has it that when David Hilbert, arguably the most influential mathematician of fin de siècle Europe, heard that a colleague had left to pursue fiction, he quipped: ‘‘He did not have enough imagination for mathematics.’’

Many people think that substantial progress on Navier-­Stokes may be impossible, and years ago, Tao told me, he wrote a blog post concurring with this view. Now he has some small bit of hope. The twin-prime conjecture had the same feel, a sense of breaking through the wall of intimidation that has scared off many aspirants. Outside the world of mathematics, both Navier-­Stokes and the twin-prime conjecture are described as problems. But for Tao and others in the field, they are more like opponents. Tao’s opponent has been known to taunt him, convincing him that he is overlooking the obvious, or to fight back, making quick escapes when none should be possible. Now the opponent appears to have revealed a weakness. But Tao said he has been here before, thinking he has found a way through the defenses, when in fact he was being led into an ambush. ‘‘You learn to get suspicious,’’ Tao said. ‘‘You learn to be on the lookout.’’

you know now, if you did not before, that the police departments of your country have been endowed with the authority to destroy your body. It does not matter if the destruction is the result of an unfortunate overreaction. It does not matter if it originates in a misunderstanding. It does not matter if the destruction springs from a foolish policy

I remember being amazed that death could so easily rise up from the nothing of a boyish afternoon, billow up like fog. I knew that West Baltimore, where I lived; that the north side of Philadelphia, where my cousins lived; that the South Side of Chicago, where friends of my father lived, comprised a world apart. Somewhere out there beyond the firmament, past the asteroid belt, there were other worlds where children did not regularly fear for their bodies

It is hard to face this. But all our phrasing—race relations, racial chasm, racial justice, racial profiling, white privilege, even white supremacy—serves to obscure that racism is a visceral experience, that it dislodges brains, blocks airways, rips muscle, extracts organs, cracks bones, breaks teeth

ou must never look away from this. You must always remember that the sociology, the history, the economics, the graphs, the charts, the regressions all land, with great violence, upon the body.

And should one live in such a body? What should be our aim beyond meager survival of constant, generational, ongoing battery and assault? I have asked this question all my life.

The question is unanswerable, which is not to say futile. The greatest reward of this constant interrogation, of confrontation with the brutality of my country, is that it has freed me from ghosts and myths.

I was afraid long before you, and in this I was unoriginal. When I was your age the only people I knew were black, and all of them were powerfully, adamantly, dangerously afraid. It was always right in front of me. The fear was there in the extravagant boys of my West Baltimore neighborhood

The fear lived on in their practiced bop, their slouching denim, their big T- shirts, the calculated angle of their baseball caps, a catalog of behaviors and garments enlisted to inspire the belief that these boys were in firm possession of everything they desired.

To be black in the Baltimore of my youth was to be naked before the elements of the world, before all the guns, fists, knives, crack, rape, and disease. The law did not protect us. And now, in your time, the law has become an excuse for stopping and frisking you, which is to say, for furthering the assault on your body

But a society that protects some people through a safety net of schools, government-backed home loans, and ancestral wealth but can only protect you with the club of criminal justice has either failed at enforcing its good intentions or has succeeded at something much darker.

here will surely always be people with straight hair and blue eyes, as there have been for all history. But some of these straight-haired people with blue eyes have been “black,” and this points to the great difference between their world and ours. We did not choose our fences. They were imposed on us by Virginia planters obsessed with enslaving as many Americans as possible. Now I saw that we had made something down here, in slavery, in Jim Crow, in ghettoes. At The Mecca I saw how we had taken their one-drop rule and flipped it. They made us into a race. We made ourselves into a people.

I came to understand that my country was a galaxy, and this galaxy stretched from the pandemonium of West Baltimore to the happy hunting grounds of Mr. Belvedere. I obsessed over the distance between that other sector of space and my own. I knew that my portion of the American galaxy, where bodies were enslaved by a tenacious gravity, was black and that the other, liberated portion was not. I knew that some inscrutable energy preserved the breach. I felt, but did not yet understand, the relation between that other world and me. And I felt in this a cosmic injustice, a profound cruelty, which infused an abiding, irrepressible desire to unshackle my body and achieve the velocity of escape.

Before I could escape, I had to survive, and this could only mean a clash with the streets, by which I mean not just physical blocks, nor simply the people packed into them, but the array of lethal puzzles and strange perils which seem to rise up from the asphalt itself. The streets transform every ordinary day into a series of trick questions, and every incorrect answer risks a beat-down, a shooting, or a pregnancy. No one survives unscathed

When I was your age, fully one-third of my brain was concerned with who I was walking to school with, our precise number, the manner of our walk, the number of times I smiled, who or what I smiled at, who offered a pound and who did not—all of which is to say that I practiced the culture of the streets, a culture concerned chiefly with securing the body.

Why were only our heroes nonviolent? Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and the threatening intonations of armed black gangs saying, “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?

the beauty of the black body was never celebrated in movies, in television, or in the textbooks I’d seen as a child. Everyone of any import, from Jesus to George Washington, was white. This was why your grandparents banned Tarzan and the Lone Ranger and toys with white faces from the house. They were rebelling against the history books that spoke of black people only as sentimental “firsts”—first black four-star general, first black congressman, first black mayor—always presented in the bemused manner of a category of Trivial Pursuit.

erious history was the West, and the West was white. This was all distilled for me in a quote I once read, from the novelist Saul Bellow. I can’t remember where I read it, or when—only that I was already at Howard. “Who is the Tolstoy of the Zulus?,” Bellow quipped

this view of things was connected to the fear that passed through the generations, to the sense of dispossession. We were black, beyond the visible spectrum, beyond civilization. Our history was inferior because we were inferior, which is to say our bodies were inferior. And our inferior bodies could not possibly be accorded the same respect as those that built the West. Would it not be better, then, if our bodies were civilized, improved, and put to some legitimate Christian use?

now I looked back on my need for a trophy case, on the desire to live by the standards of Saul Bellow, and I felt that this need was not an escape but fear again—fear that “they,” the alleged authors and heirs of the universe, were right. And this fear ran so deep that we accepted their standards of civilization and humanity.

There is nothing uniquely evil in these destroyers or even in this moment. The destroyers are merely men enforcing the whims of our country, correctly interpreting its heritage and legacy. This legacy aspires to the shackling of black bodies

still and all I knew that we were something, that we were a tribe—on one hand, invented, and on the other, no less real. The reality was out there on the Yard, on the first warm day of spring when it seemed that every sector, borough, affiliation, county, and corner of the broad diaspora had sent a delegate to the great world party

I could see now that that world was more than a photonegative of that of the people who believe they are white. “White America” is a syndicate arrayed to protect its exclusive power to dominate and control our bodies. Sometimes this power is direct (lynching), and sometimes it is insidious (redlining). But however it appears, the power of domination and exclusion is central to the belief in being white, and without it, “white people” would cease to exist for want of reasons

“Tolstoy is the Tolstoy of the Zulus,” wrote Wiley. “Unless you find a profit in fencing off universal properties of mankind into exclusive tribal ownership.” And there it was. I had accepted Bellow’s premise. In fact, Bellow was no closer to Tolstoy than I was to Nzinga. And if I were closer it would be because I chose to be, not because of destiny written in DNA. My great error was not that I had accepted someone else’s dream but that I had accepted the fact of dreams, the need for escape, and the invention of racecraft.

Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into each of them, was sent flowing back to the earth. It is terrible to truly see our particular beauty, Samori, because then you see the scope of the loss. But you must push even further. You must see that this loss is mandated by the history of your country, by the Dream of living white.

I don’t know if you remember how the film we saw at the Petersburg Battlefield ended as though the fall of the Confederacy were the onset of a tragedy, not jubilee. I doubt you remember the man on our tour dressed in the gray wool of the Confederacy, or how every visitor seemed most interested in flanking maneuvers, hardtack, smoothbore rifles, grapeshot, and ironclads, but virtually no one was interested in what all of this engineering, invention, and design had been marshaled to achieve. You were only 10 years old. But even then I knew that I must trouble you, and this meant taking you into rooms where people would insult your intelligence, where thieves would try to enlist you in your own robbery and disguise their burning and looting as Christian charity. But robbery is what this is, what it always was.

American reunion was built on a comfortable narrative that made enslavement into benevolence, white knights of body snatchers, and the mass slaughter of the war into a kind of sport in which one could conclude that both sides conducted their affairs with courage, honor, and élan. This lie of the Civil War is the lie of innocence, is the Dream.

I, like every kid I knew, loved The Dukes of Hazzard. But I would have done well to think more about why two outlaws, driving a car named the General Lee, must necessarily be portrayed as “just some good ole boys, never meanin’ no harm”—a mantra for the Dreamers if there ever was one. But what one “means” is neither important nor relevant. It is not necessary that you believe that the officer who choked Eric Garner set out that day to destroy a body. All you need to understand is that the officer carries with him the power of the American state and the weight of an American legacy, and they necessitate that of the bodies destroyed every year, some wild and disproportionate number of them will be black.

Here is what I would like for you to know: In America, it is traditional to destroy the black body—it is heritage. Enslavement was not merely the antiseptic borrowing of labor—it is not so easy to get a human being to commit their body against its own elemental interest. And so enslavement must be casual wrath and random manglings, the gashing of heads and brains blown out over the river as the body seeks to escape. It must be rape so regular as to be industrial. There is no uplifting way to say this.

It had to be blood. It had to be the thrashing of kitchen hands for the crime of churning butter at a leisurely clip. It had to be some woman “chear’d ... with thirty lashes a Saturday last and as many more a Tuesday again.” It could only be the employment of carriage whips, tongs, iron pokers, handsaws, stones, paperweights, or whatever might be handy to break the black body, the black family, the black community, the black nation. The bodies were pulverized into stock and marked with insurance. And the bodies were an aspiration, lucrative as Indian land, a veranda, a beautiful wife, or a summer home in the mountains. For the men who needed to believe themselves white, the bodies were the key to a social club, and the right to break the bodies was the mark of civilization.

“The two great divisions of society are not the rich and poor, but white and black,” said the great South Carolina senator John C. Calhoun. “And all the former, the poor as well as the rich, belong to the upper class, and are respected and treated as equals.” And there it is—the right to break the black body as the meaning of their sacred equality. And that right has always given them meaning, has always meant that there was someone down in the valley because a mountain is not a mountain if there is nothing below.

There is no them without you, and without the right to break you they must necessarily fall from the mountain, lose their divinity, and tumble out of the Dream. And then they would have to determine how to build their suburbs on something other than human bones, how to angle their jails toward something other than a human stockyard, how to erect a democracy independent of cannibalism. I would like to tell you that such a day approaches when the people who believe themselves to be white renounce this demon religion and begin to think of themselves as human. But I can see no real promise of such a day. We are captured, brother, surrounded by the majoritarian bandits of America. And this has happened here, in our only home, and the terrible truth is that we cannot will ourselves to an escape on our own.

I think now of the old rule that held that should a boy be set upon in someone else’s chancy hood, his friends must stand with him, and they must all take their beating together. I now know that within this edict lay the key to all living. None of us were promised to end the fight on our feet, fists raised to the sky. We could not control our enemies’ number, strength, or weaponry. Sometimes you just caught a bad one. But whether you fought or ran, you did it together, because that is the part that was in our control. What we must never do is willingly hand over our own bodies or the bodies of our friends. That was the wisdom: We knew we did not lay down the direction of the street, but despite that, we could—and must—fashion the way of our walk. And that is the deeper meaning of your name—that the struggle, in and of itself, has meaning.

I have raised you to respect every human being as singular, and you must extend that same respect into the past. Slavery is not an indefinable mass of flesh. It is a particular, specific enslaved woman, whose mind is as active as your own, whose range of feeling is as vast as your own; who prefers the way the light falls in one particular spot in the woods, who enjoys fishing where the water eddies in a nearby stream, who loves her mother in her own complicated way, thinks her sister talks too loud, has a favorite cousin, a favorite season, who excels at dressmaking and knows, inside herself, that she is as intelligent and capable as anyone. “Slavery” is this same woman born in a world that loudly proclaims its love of freedom and inscribes this love in its essential texts, a world in which these same professors hold this woman a slave, hold her mother a slave, her father a slave, her daughter a slave, and when this woman peers back into the generations all she sees is the enslaved. She can hope for more. She can imagine some future for her grandchildren. But when she dies, the world—which is really the only world she can ever know—ends. For this woman, enslavement is not a parable. It is damnation. It is the never-ending night. And the length of that night is most of our history. Never forget that we were enslaved in this country longer than we have been free. Never forget that for 250 years black people were born into chains—whole generations followed by more generations who knew nothing but chains.

You must resist the common urge toward the comforting narrative of divine law, toward fairy tales that imply some irrepressible justice. The enslaved were not bricks in your road, and their lives were not chapters in your redemptive history. They were people turned to fuel for the American machine. Enslavement was not destined to end, and it is wrong to claim our present circumstance—no matter how improved—as the redemption for the lives of people who never asked for the posthumous, untouchable glory of dying for their children. Our triumphs can never redeem this. Perhaps our triumphs are not even the point. Perhaps struggle is all we have

I am not a cynic. I love you, and I love the world, and I love it more with every new inch I discover. But you are a black boy, and you must be responsible for your body in a way that other boys cannot know. Indeed, you must be responsible for the worst actions of other black bodies, which, somehow, will always be assigned to you. And you must be responsible for the bodies of the powerful—the policeman who cracks you with a nightstick will quickly find his excuse in your furtive movements. You have to make your peace with the chaos, but you cannot lie.

“I could have you arrested,” he said. Which is to say: “One of your son’s earliest memories will be watching the men who sodomized Abner Louima and choked Anthony Baez cuff, club, tase, and break you.” I had forgotten the rules, an error as dangerous on the Upper West Side of Manhattan as on the West Side of Baltimore. One must be without error out here. Walk in single file. Work quietly. Pack an extra No. 2 pencil. Make no mistakes.

the price of error is higher for you than it is for your countrymen, and so that America might justify itself, the story of a black body’s destruction must always begin with his or her error, real or imagined—with Eric Garner’s anger, with Trayvon Martin’s mythical words (“You are gonna die tonight”), with Sean Bell’s mistake of running with the wrong crowd, with me standing too close to the small-eyed boy pulling out.

You are called to struggle, not because it assures you victory but because it assures you an honorable and sane life

I am sorry that I cannot save you—but not that sorry. Part of me thinks that your very vulnerability brings you closer to the meaning of life, just as for others, the quest to believe oneself white divides them from it. The fact is that despite their dreams, their lives are also not inviolable. When their own vulnerability becomes real—when the police decide that tactics intended for the ghetto should enjoy wider usage, when their armed society shoots down their children, when nature sends hurricanes against their cities—they are shocked by the rages of logic and the natural world in a way that those of us who were born and bred to understand cause and effect can never be.

I would not have you live like them. You have been cast into a race in which the wind is always at your face and the hounds are always at your heels. And to varying degrees this is true of all life. The difference is that you do not have the privilege of living in ignorance of this essential fact.

I never wanted you to be twice as good as them, so much as I have always wanted you to attack every day of your brief bright life determined to struggle. The people who must believe they are white can never be your measuring stick. I would not have you descend into your own dream. I would have you be a conscious citizen of this terrible and beautiful world.

It's hard to know what that might look like, because our human experience might be just a small little crumb of what's possible. If you think of all the different modes of being, different kinds of feeling and experiencing, different ways of thinking and relating, it might be that human nature constrains us to a very narrow little corner of the space of possible modes of being. I

In the first and second editions of his Critique of Pure Reason (A&B) Immanuel Kant asks: “What, then, are space and time? Are they real existences? Are they only determinations or relations of things, yet such as would belong to things even if they were not intuited?” (A23; B37). At the time when he wrote that, conflicting theories of space dominated the scientific and philosophical world.

Kant states that: “Space is not an empirical concept which has been derived from outer experiences.” (B/38) On the contrary: “…it is the subjective condition of sensibility, under which alone outer intuition is possible for us.” (A/26; B/42)

He further argues that this sensory-spatiotemporal process requires a supreme mediator that will synthesize the sensory input within our cognition so as to turn it into meaningful knowledge.

“The apodeictic certainty of all geometrical propositions and the possibility of their a priori construction is grounded in this a priori necessity of space.” (B/39), and: “Geometry is a science which determines the properties of space synthetically, and yet a priori,”(B/40).

that there’s no way to rule out this possibility ahead of time. We have no reason to think our society has achieved moral perfection, and we’d have no obvious way of knowing if it had. It’s even possible that we’re not making progress at all.

what we think of as truth, including moral truth, is nothing more than a product of the current power regimes of our society. It’d be no wonder, then, that the past seems backwards to us, because we’re judging it from standards that are designed to justify and perpetuate the system we have right now.

There is indeed a deep and well-established kinship between science and the left, one that reaches to the earliest days of modern science and politics and has grown stronger with time. Even though they go astray in caricaturing conservatives as anti-science Luddites, American liberals and progressives are not mistaken to think of themselves as the party of science. They do, however, tend to focus on only a few elements and consequences of that connection, and to look past some deep and complicated problems in the much-valued relationship. The profound ties that bind science and the left can teach us a great deal about both.

It is not unfair to suggest that the right emerged in response to the left, as the anti-traditional theory and practice of the French Revolution provoked a powerful reaction in defense of a political order built to suit human nature and tested and tried through generations of practice and reform.

The left, however, did not emerge in response to the right. It emerged in response to a new set of ideas and intellectual possibilities that burst onto the European scene in the seventeenth and eighteenth centuries—ideas and possibilities that we now think of as modern scientific thought.

Both as action and as knowledge, then, science has been a source of inspiration for progressives and for liberals, and its advancement has been one of their great causes. That does not mean that science captures all there is to know about the left. Far from it. The left has always had a deeply romantic and even anti-rationalist side too, reaching back almost as far as its scientism. But in its basic view of knowledge, power, nature, and man, the left owes much to science. And in the causes it chooses to advance in our time, it often looks to scientific thought and practice for guidance. In its most essential disagreements with the right—in particular, about tradition—the vision defended by the left is also a vision of scientific progress.

Not all environmentalism indulges in such anti-humanism, to be sure. But in all of its forms, the environmentalist ethic calls for a science of beholding nature, not of mastering it. Far from viewing nature as the oppressor, this new vision sees nature as a precious, vulnerable, and almost benevolent passive environment, held in careful balance, and under siege by human action and human power. This view of nature calls for human restraint and humility—and for diminished expectations of human power and potential.The environmental movement is, in this sense, not a natural fit for the progressive and forward-looking mentality of the left. Indeed, in many important respects environmentalism is deeply conservative. It takes no great feat of logic to show that conservation is conservative, of course, but the conservatism of the environmental movement runs far deeper than that. The movement seeks to preserve a given balance which we did not create, are not capable of fully understanding, and should not delude ourselves into imagining we can much improve—in other words, its attitude toward nature is much like the attitude of conservatism toward society.

Moreover, contemporary environmentalism is deeply moralistic. It speaks of duties and responsibilities, of curbing arrogance and vice.

But whatever the reason, environmentalism, and with it a worldview deeply at odds with that behind the scientific enterprise, has come to play a pivotal role in the thinking of the left.

The American left seeks to be both the party of science and the party of equality. But in the coming years, as the biotechnology revolution progresses, it will increasingly be forced to confront the powerful tension between these two aspirations.

To choose well, the American left will need first to understand that a choice is even needed at all—that this tension exists between the ideals of progressives, and the ideology of science.

The answer, as ever, is moderation. The American left, like the American right, must understand science as a human endeavor with ethical purposes and practical limits, one which must be kept within certain boundaries by a self-governing people. In failing to observe and to enforce those boundaries, the left threatens its own greatest assets, and exacerbates tensions at the foundations of American political life. To make the most of the benefits scientific advancement can bring us, we must be alert to the risks it may pose. That awareness is endangered by the closing of the gap between science and the left—and the danger is greatest for the left itself.

More often, we fail to spot them altogether. D

it's hard to fool the machine for long

The camera tracks 24 "feature points" on your conversation partner's face, and software developed by Picard analyses their myriad micro-expressions, how often they appear and for how long. It then compares that data with its bank of known expressions (see diagram).

Eventually, she thinks the system could be incorporated into a pair of augmented-reality glasses, which would overlay computer graphics onto the scene in front of the wearer.

the average person only managed to interpret, correctly, 54 per cent of Baron-Cohen's expressions on real, non-acted faces. This suggested to them that most people - not just those with autism - could use some help sensing the mood of people they are talking to.

set up a company called Affectiva, based in Waltham, Massachusetts, which is selling their expression recognition software. Their customers include companies that, for example, want to measure how people feel about their adverts or movie.

To create this lexicon, they hired actors to mime the expressions, then asked volunteers to describe their meaning, taking the majority response as the accurate one.

In addition to facial expressions, we radiate a panoply of involuntary "honest signals", a term identified by MIT Media Lab researcher Alex Pentland in the early 2000s to describe the social signals that we use to augment our language. They include body language such as gesture mirroring, and cues such as variations in the tone and pitch of the voice. We do respond to these cues, but often not consciously. If we were more aware of them in others and ourselves, then we would have a fuller picture of the social reality around us, and be able to react more deliberately.

develop a small electronic badge that hangs around the neck. Its audio sensors record how aggressive the wearer is being, the pitch, volume and clip of their voice, and other factors. They called it the "jerk-o-meter".

it helped people realise when they were being either obnoxious or unduly self-effacing.

y the end of the experiment, all the dots had gravitated towards more or less the same size and colour. Simply being able to see their role in a group made people behave differently, and caused the group dynamics to become more even. The entire group's emotional intelligence had increased (

Some of our body's responses during a conversation are not designed for broadcast to another person - but it's possible to monitor those too. Your temperature and skin conductance can also reveal secrets about your emotional state, and Picard can tap them with a glove-like device called the Q Sensor. In response to stresses, good or bad, our skin becomes clammy, increasing its conductance, and the Q Sensor picks this up.

Physiological responses can now even be tracked remotely, in principle without your consent. Last year, Picard and one of her graduate students showed that it was possible to measure heart rate without any surface contact with the body. They used software linked to an ordinary webcam to read information about heart rate, blood pressure and skin temperature based on, among other things, colour changes in the subject's face

In Rio de Janeiro and Sao Paolo, police officers can decide whether someone is a criminal just by looking at them. Their glasses scan the features of a face, and match them against a database of criminal mugshots. A red light blinks if there's a match.

Thad Starner at Georgia Institute of Technology in Atlanta wears a small device he has built that looks like a monocle. It can retrieve video, audio or text snippets of past conversations with people he has spoken with, and even provide real-time links between past chats and topics he is currently discussing.

The US military has built a radar-imaging device that can see through walls to capture 3D images of people and objects beyond.

The movie, Professor Zelizer said, does a powerful job of depicting the courage of the activists, and the tactical genius of Dr. King. And it gets one thing absolutely right: the crucial role of the movement in pushing Johnson to act more quickly than he thought was possible.“The real story wasn’t about a president who didn’t want voting rights,” he said. “It was about a president who couldn’t get them through. And it was the civil rights movement that made that possible.”