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our aesthetic judgements are really complicated. While Rembrandt was an astonishingly talented artist, our response to his art is conditioned by all sorts of variables that have nothing to do with oil paint. Many of these variables are capable of distorting our perceptions, so that we imagine differences that don’t actually exist; the verdict of art history warps what we see. The power of a Rembrandt, in other words, is inseparable from the fact that it’s a Rembrandt. The man is a potent brand.

Our findings support the idea that when people make aesthetic judgements, they are subject to a variety of influences. Not all of these are immediately articulated. Indeed, some may be inaccessible to direct introspection but their presence might be revealed by brain imaging. It suggests that different regions of the brain interact together when a complex judgment is formed, rather than there being a single area of the brain that deals with aesthetic judgements.

We want to believe that pleasure is simple, that our delight in a fine painting or bottle of wine is due entirely to the thing itself. But that’s not the way reality works. Whenever we experience anything, that experience is shaped by factors and beliefs that are not visible on the canvas or present in the glass. Even the most exquisite works in the world — and what is more exceptional than a Rembrandt portrait? — still require a little mental help. We only see the beauty because we are looking for it.

While researchers have known for decades that the body undergoes various metabolic and hormonal changes while it’s losing weight, the Australian team detected something new. A full year after significant weight loss, these men and women remained in what could be described as a biologically altered state. Their still-plump bodies were acting as if they were starving and were working overtime to regain the pounds they lost. For instance, a gastric hormone called ghrelin, often dubbed the “hunger hormone,” was about 20 percent higher than at the start of the study. Another hormone associated with suppressing hunger, peptide YY, was also abnormally low. Levels of leptin, a hormone that suppresses hunger and increases metabolism, also remained lower than expected. A cocktail of other hormones associated with hunger and metabolism all remained significantly changed compared to pre-dieting levels. It was almost as if weight loss had put their bodies into a unique metabolic state, a sort of post-dieting syndrome that set them apart from people who hadn’t tried to lose weight in the first place.

Those rare tech companies that have come out in support of SOPA are not merely criticized but barred from industry events and subject to boycotts. We, the keepers of the flame of free speech, are banishing people for their speech. The result is a chilling atmosphere, with people afraid to speak their minds.

Our melodrama is driven by a vision of an open Internet that has already been distorted, though not by the old industries that fear piracy. For instance, until a year ago, I enjoyed a certain kind of user-generated content very much: I participated in forums in which musicians talked about musical instruments.

proprietary social networking — is ending my freedom to participate in the forums I used to love, at least on terms I accept. Like many other forms of contact, the musical conversations are moving into private sites, particularly Facebook. To continue to participate, I’d have to accept Facebook’s philosophy, under which it analyzes me, and is searching for new ways to charge third parties for the use of that analysis.

How is technology affecting their happiness and emotional development?

The answer, in the peer-reviewed study of the online habits of girls ages 8 to 12, is that those who say they spend considerable amounts of time using multimedia describe themselves in ways that suggest they are less happy and less socially comfortable than peers who say they spend less time on screens.

Among the crucial questions that the researchers were not able to answer is whether the heavy use of media was the cause for the relative unhappiness or whether girls who are less happy to begin with are drawn to heavy use of media, in effect retreating to a virtual world.

democratization of information-gathering—when accompanied by smart institutional and technological arrangements—has been tremendously useful, giving us Wikipedia and Twitter. But it has also spawned thousands of sites that undermine scientific consensus, overturn well-established facts, and promote conspiracy theories

Meanwhile, the move toward social search may further insulate regular visitors to such sites; discovering even more links found by their equally paranoid friends will hardly enlighten them.

Initially, the Internet helped them find and recruit like-minded individuals and promote events and petitions favorable to their causes. However, as so much of our public life has shifted online, they have branched out into manipulating search engines, editing Wikipedia entries, harassing scientists who oppose whatever pet theory they happen to believe in, and amassing digitized scraps of "evidence" that they proudly present to potential recruits.

What happens when children reach puberty earlier and adulthood later? The answer is: a good deal of teenage weirdness. Fortunately, developmental psychologists and neuroscientists are starting to explain the foundations of that weirdness.

The crucial new idea is that there are two different neural and psychological systems that interact to turn children into adults. Over the past two centuries, and even more over the past generation, the developmental timing of these two systems has changed. That, in turn, has profoundly changed adolescence and produced new kinds of adolescent woe. The big question for anyone who deals with young people today is how we can go about bringing these cogs of the teenage mind into sync once again

The first of these systems has to do with emotion and motivation. It is very closely linked to the biological and chemical changes of puberty and involves the areas of the brain that respond to rewards. This is the system that turns placid 10-year-olds into restless, exuberant, emotionally intense teenagers, desperate to attain every goal, fulfill every desire and experience every sensation. Later, it turns them back into relatively placid adults.

The policy requires health plans to cover birth control without a deductible or co-pay, upsetting social conservatives who think religiously affiliated institutions deserve an exemption. What might “compromise” mean? In many Democratic dictionaries, it’s a synonym for “surrender.”

Rick Santorum described the health care policy as “a direct assault on the First Amendment, not only a direct assault on freedom of religion, by forcing people specifically to do things that are against their religious teachings.” (Mr. Santorum also accused Mr. Obama of having argued that the Catholic Church should be forced to ordain women, which of course is not true.)

Each of these developments has made it easier to do one’s business without wasted time and energy — without friction. Each has made economic transactions quicker and more efficient. That’s obviously good, and that’s what Bain Capital tries to do in the companies it buys. You may employ a lazy brother-in-law who is not earning his keep. If you try to do something about it, you may encounter enormous friction — from your spouse. But if Bain buys you out, it won’t have any trouble at all getting rid of your brother-in-law and replacing him with someone more productive. This is what “creative destruction” is all about.

All these examples tell us that increased efficiency is good, and that removing friction increases efficiency. But the financial crisis, along with the activities of the Occupy movement and the criticism being leveled at Mr. Romney, suggests that maybe there can be too much of a good thing. If loans weren’t securitized, bankers might have taken the time to assess the creditworthiness of each applicant. If homeowners had to apply for loans to improve their houses or buy new cars, instead of writing checks against home equity, they might have thought harder before making weighty financial commitments. If people actually had to go into a bank and stand in line to withdraw cash, they might spend a little less and save a little mor

e. If credit card companies weren’t allowed to charge outrageous interest, perhaps not everyone with a pulse would be offered credit cards. And if people had to pay with cash, rather than plastic, they might keep their hands in their pockets just a little bit longer.

Elon studies the future of "Generation Always-On"

By the year 2020, it is expected that youth of the “always-on generation,” brought up from childhood with a continuous connection to each other and to information, will be nimble, quick-acting multitaskers who count on the Internet as their external brain and who approach problems in a different way from their elders. "There is no doubt that brains are being rewired,"

the Internet Center, refers to the teens-to-20s age group born since the turn of the century as Generation AO, for “always-on." “They have grown up in a world that has come to offer them instant access to nearly the entirety of human knowledge, and incredible opportunities to connect, create and collaborate,"

people use the same word to mean so many different things. One thing I can say for sure is that we tend to use the word love for that which we feel strongly about. But we use it both to refer to personal preferences and to point to that which we consider to be the most meaningful in human experience

We should all aspire to know what love is in its many multifaceted manifestations. But while striving to embrace the full spectrum of the human experience, we want to do so within a hierarchy of spiritually informed values—values that always make it clear what is more important than anything else. 

THE libertarian writer Charles Murray has probably done more than any other contemporary thinker to keep alive the idea of a “culture of poverty,” the theory that poor people are trapped by distorted norms and aspirations and not merely material deprivation.

Harrington had picked up the idea of a “culture of poverty” from the anthropologist Oscar Lewis, whose 1959 study of Mexican slum dwellers identified a “subculture” of lowered aspirations and short-term gratification. Echoing Lewis, Harrington argued that American poverty constituted “a separate culture, another nation, with its own way of life.” It would not be solved merely by economic expansion or moral exhortation, he contended, but by a “comprehensive assault on poverty.”

In his view, these problems were not a judgment on the poor as individuals, but on a society indifferent to their plight. His popularization of the phrase “culture of poverty” has unintended consequences. There was nothing  in the “vicious circle” of pathology he sketched that was culturally determined, but in the hands of others, the idea came to signify an ingrained system of norms passed from generation to generation.

For language lovers, the facts are grim: Anglophones simply aren’t learning them any more. In Britain, despite four decades in the European Union, the number of A-levels taken in French and German has fallen by half in the past 20 years, while what was a growing trend of Spanish-learning has stalled. In America, the numbers are equally sorry.

compelling reasons remain for learning other languages.

First of all, learning any foreign language helps you understand all language better—many Anglophones first encounter the words “past participle” not in an English class, but in French. Second, there is the cultural broadening. Literature is always best read in the original. Poetry and lyrics suffer particularly badly in translation. And learning another tongue helps the student grasp another way of thinking.

Hamilton was no militant atheist. He was not contemptuous of faith or of the faithful—far from it; he was a longtime churchgoer—and he was therefore, I think, all the more a threat to unreflective Christianity. At heart, he was questioning whether the Christian tradition of encouraging a temporal moral life required belief in a divine order.

The questions with which he grappled were eternal, essential, and are with us still: how does a culture that tends to be religious continue to hold to a belief in an all-powerful, all-loving divinity beyond time and space given the evidence of science and of experience?

faith has become not a possession but a hope.”

Being bilingual, it turns out, makes you smarter. It can have a profound effect on your brain, improving cognitive skills not related to language and even shielding against dementia in old age.

in a bilingual’s brain both language systems are active even when he is using only one language, thus creating situations in which one system obstructs the other. But this interference, researchers are finding out, isn’t so much a handicap as a blessing in disguise. It forces the brain to resolve internal conflict, giving the mind a workout that strengthens its cognitive muscles.

the bilingual experience improves the brain’s so-called executive function — a command system that directs the attention processes that we use for planning, solving problems and performing various other mentally demanding tasks. These processes include ignoring distractions to stay focused, switching attention willfully from one thing to another and holding information in mind — like remembering a sequence of directions while driving.

the nature of manufactured customs and instant traditions. They emerge from an atomized society in order to fill a perceived void where real ceremonies used to be, and they end by reflecting that society’s narcissism

At bottom, the invented rituals that proliferate in our culture signify a disenchantment with modernity. If, like millions of Americans, you’re secular and the traditions of a church or temple have no hold on you, or if you’re assimilated and ethnic identity has faded away, then what is there to sustain you on the lonely path through a turbulent, rootless, uncertain world?

Science might not be enough, which is why so many educated people have turned against it and adopted hostile theories about childhood vaccination. This is the same disenchantment that has produced religious revivalism through much of the world.

Until recently, the overwhelming consensus in psychology was that intelligence was essentially a fixed trait. But in 2008, an article by a group of researchers led by Susanne Jaeggi and Martin Buschkuehl challenged this view and renewed many psychologists’ enthusiasm about the possibility that intelligence was trainable — with precisely the kind of tasks that are now popular as games.

it’s important to explain why we’re not sold on the idea.

There have been many attempts to demonstrate large, lasting gains in intelligence through educational interventions, with few successes. When gains in intelligence have been achieved, they have been modest and the result of many years of effort.

Almost any article worth reading these days generates some version of this long tail of commentary. Depending on whether they are moderated, these comments can range from blistering flameouts to smart factual corrections to full-on challenges to the very heart of an article’s argument.

These days, the comments section of any engaging article is almost as necessary a read as the piece itself — if you want to know how insider experts received the article and how those outsiders processed the new

By now, readers understand that the definitive “copy” of any article is no longer the one on paper but the online copy, precisely because it’s the version that’s been read and mauled and annotated by readers.

In our culture, we have all accepted the notion that the right to know is absolute and unlimited. The gossip column is one side of the medal; the cobalt bomb is the other. We are quite prepared to admit that, while food and sex are good in themselves, an uncontrolled pursuit of either is not, but it is difficult for us to believe that intellectual curiosity is a desire like any other, and to recognize that correct knowledge and truth are not identical. To apply a categorical imperative to knowing, so that, instead of asking, “What can I know?” we ask, “What, at this moment, am I meant to know?” — to entertain the possibility that the only knowledge which can be true for us is the knowledge that we can live up to — that seems to all of us crazy and almost immoral.

Our society is divided into castes based upon a supposed division between theoretical knowledge and practical skill. The college professor holds forth on television, as the plumber fumes about detached ivory tower intellectuals.

. There is a natural temptation to view these activities as requiring distinct capacities.

If these are distinct cognitive capacities, then knowing how to do something is not knowledge of a fact — that is, there is a distinction between practical and theoretical knowledge.

It’s the invasion of the Can’t-Help-Yourself books. Unlike most pop self-help books, these are about life as we know it — the one you can change, but only a little, and with a ton of work. Professor Kahneman, who won the Nobel Prize in economic science a decade ago, has synthesized a lifetime’s research in neurobiology, economics and psychology. “Thinking, Fast and Slow” goes to the heart of the matter: How aware are we of the invisible forces of brain chemistry, social cues and temperament that determine how we think and act?

The choices we make in day-to-day life are prompted by impulses lodged deep within the nervous system. Not only are we not masters of our fate; we are captives of biological determinism. Once we enter the portals of the strange neuronal world known as the brain, we discover that — to put the matter plainly — we have no idea what we’re doing.

Mr. Duhigg’s thesis is that we can’t change our habits, we can only acquire new ones. Alcoholics can’t stop drinking through willpower alone: they need to alter behavior — going to A.A. meetings instead of bars, for instance — that triggers the impulse to drink.