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school systems in Singapore, Finland, and Korea recruit 100 percent of their teachers from the top one-third of their academic cohort

In the United States, about 23 percent of new teachers—and only 14 percent in high-poverty schools—come from the top one-third. "It is a remarkably large difference in approach, and in results,

When I ask Suben which gadget she would bring with her if she had to teach on a desert island, she chooses the overhead projector, without hesitation. "I wouldn't be able to give up the overhead, because then I'd have to turn my back to the class," she said. The oldest technology in the room is the one that helps her the most with a fundamental human skill—presenting material while staying connected to every student in the room, watching who is getting it and who is not, without having to turn to write on a chalkboard.

For thousands of years, people have speculated that there’s some correlation between sadness and creativity, so that people who are a little bit miserable (think Van Gogh, or Dylan in 1965, or Virginia Woolf) are also the most innovative.

People who received negative feedback created better collages, at least when compared to those who received positive feedback or no feedback at all. Furthermore, those with low baselines of DHEAS proved particularly vulnerable to the external effects of frowns, so that they proved to be the most creative of all.

It turns out that states of sadness make us more attentive and detail oriented, more focused

Clearly, poems and novels and paintings were not produced as objects for future academic study; there is no a priori reason to think that they could be suitable objects of  “research.” By and large they were produced for the pleasure and enlightenment of those who enjoyed them.

But just as clearly, the teaching of literature in universities ─ especially after the 19th-century research model of Humboldt University of Berlin was widely copied ─ needed a justification consistent with the aims of that academic setting

The main aim was research: the creating and accumulation and transmission of knowledge. And the main model was the natural science model of collaborative research: define problems, break them down into manageable parts, create sub-disciplines and sub-sub-disciplines for the study of these, train students for such research specialties and share everything. With that model, what literature and all the arts needed was something like a general “science of meaning” that could eventually fit that sort of aspiration. Texts or art works could be analyzed as exemplifying and so helping establish such a science. Results could be published in scholarly journals, disputed by others, consensus would eventually emerge and so on.

Instead of concluding that Americans lack “religious knowledge” because they don’t know what social scientists think they should, we might want to ask what, if anything, the study reveals about lived religion. If, for example, 45 percent of U.S. Catholics “do not know that their church teaches that the bread and wine used in Communion do not merely symbolize but actually become the body and blood of Christ,” then perhaps it is a mistake simply to identify Catholicism with what Catholic bishops say it is. To conclude that Americans are “uninformed” about “their own traditions” betrays a subtle bias in favor of elites and begs the question of what constitutes one’s “own” religion: are we “illiterate,” or do we simply disagree about what belongs in the “canon”?

Is ‘having correct beliefs’ the main point of religion? There may be socially useful reasons to play that down in favor of encouraging shared values: compassion, service, and social justice.

People do not know who Maimonides was, I think, for the same reason they do not know the origin of “devil’s advocate.” Our culture has become more pluralistic, and people draw upon its elements in the way of the bricoleur to construct a web of meanings that is flexible, contextually activated, and what we would call “post-modern”

literature's unrealities, literature's lies, are also a precious vehicle for the knowledge of the most hidden of human realities. The truths that it reveals are not always flattering; and sometimes the image of ourselves that emerges in the mirror of novels and poems is the image of a monster. This happens when we read about the horrendous sexual butchery fantasized by de Sade, or the dark lacerations and brutal sacrifices that fill the cursed books of Sacher-Masoch and Bataille. At times the spectacle is so offensive and ferocious that it becomes irresistible. Yet the worst in these pages is not the blood, the humiliation, the abject love of torture; the worst is the discovery that this violence and this excess are not foreign to us, that they are a profound part of humanity.

prophecy

Happiness is more like knowledge than like belief. There are lots of things we believe but don’t know. Knowledge is not just up to you, it requires the cooperation of the world beyond you — you might be mistaken. Still, even if you’re mistaken, you believe what you believe. Pleasure is like belief that way. But happiness isn’t just up to you. It also requires the cooperation of the world beyond you. Happiness, like knowledge, and unlike belief and pleasure, is not a state of mind.

If happiness is not a state of mind, if happiness is a kind of tango between your feelings on one hand and events and things in the world around you on the other, then there’s the possibility of error about whether you’re happy. If you believe you’re experiencing pleasure or, perhaps especially, pain, then, presumably, you are. But the view of happiness here allows that “you may think you’re happy, but you’re not.”

One especially apt way of thinking about happiness — a way that’s found already in the thought of Aristotle — is in terms of “flourishing.” Take someone really flourishing in their new career, or really flourishing now that they’re off in college. The sense of the expression is not just that they feel good, but that they’re, for example, accomplishing some things and taking appropriate pleasure in those accomplishments. If they were simply sitting at home playing video games all day, even if this seemed to give them a great deal of pleasure, and even if they were not frustrated, we wouldn’t say they were flourishing. Such a life could not in the long term constitute a happy life. To live a happy life is to flourish.

we should come up with assessments that truly measure the qualities of well-educated children: the ability to understand what they read; an interest in using books to gain knowledge; the capacity to know when a problem calls for mathematics and quantification; the agility to move from concrete examples to abstract principles and back again; the ability to think about a situation in several different ways; and a dynamic working knowledge of the society in which they live.

In recent years, psychologists have found ways to measure things as subtle as the forces that govern our moral choices and the thought processes that underlie unconscious stereotyping. And many promising techniques already used by child development experts could provide a starting point for improving school assessments.

Some of the top digital designs of the moment, both in school and in the rest of life, embed the underlying message that we understand the brain and its workings. That is false. We don’t know how information is represented in the brain. We don’t know how reason is accomplished by neurons. There are some vaguely cool ideas floating around, and we might know a lot more about these things any moment now, but at this moment, we don’t.

At school, standardized testing rules. Outside school, something similar happens. Students spend a lot of time acting as trivialized relays in giant schemes designed for the purposes of advertising and other revenue-minded manipulations. They are prompted to create databases about themselves and then trust algorithms to assemble streams of songs and movies and stories for their consumption.

What is really lost when this happens is the self-invention of a human brain. If students don’t learn to think, then no amount of access to information will do them any good.

In his failure to exercise modesty in his pursuit of scientific knowledge, Hawking makes a particularly startling claim - that "philosophy is dead". From Plato and Aristotle to Maimonides and Aquinas to Kant and Hegel, Hawking dismisses how the human mind across cultures and millenia has reflected on transcendence and humanity's place in a vast universe. Hawking's lack of humility before this endeavour is staggering. In her Absence of Mind, Marilynne Robinson rightly states that this approach to science excludes "the whole enterprise of metaphysical thought", despite metaphysical reflection being a defining characteristic of the human experience.

mathematician Eric Priest compares Hawking's claims with the humility that should be at the core of the pursuit of scientific knowledge:As a scientist, you are continually questioning, rarely coming up with a definitive answer. The limitations of your own knowledge and expertise together with the beauty and mystery of life and the universe often fill you with a sense of profound humility. Thus, unequivocal assertions are not part of a genuine scientific quest.

As recent advances in cosmology suggest, the laws of gravity and quantum theory allow universes to appear spontaneously from nothing. Spontaneous creation is the reason there is something rather than nothing, why the universe exists, why we exist. It is not necessary to invoke God to light the blue touch paper and set the universe going.Our universe seems to be one of many, each with different laws. That multiverse idea is not a notion invented to account for the miracle of fine tuning. It is a consequence predicted by many theories in modern cosmology. If it is true it reduces the strong anthropic principle to the weak one, putting the fine tunings of physical law on the same footing as the environmental factors, for it means that our cosmic habitat—now the entire observable universe—is just one of many. Each universe has many possible histories and many possible states. Only a very few would allow creatures like us to exist. Although we are puny and insignificant on the scale of the cosmos, this makes us in a sense the lords of creation.

“Tell all the truth, but tell it slant,” wrote the poet Emily Dickinson: “Success in circuit lies.” The advice is itself a truth, a commendation in the art of looking sideways.

Dickinson lived in an age when it was becoming impossible to find truth straightforwardly,

What is striking about Dickinson, though, is that she both experienced the darkness of that doubt, and found a way to transform it into an experience that produced meaning. It’s all about the pursuit of the circuitous.

For many people, math seems like an impenetrable subject that only a chosen few are able to understand

Most people also don't have a very good idea of what exactly it is that a mathematician does

students are taught a collection of algorithms for solving problems, but are rarely given insights into how these algorithms developed, what problems they were originally used to solve, or how different techniques are related.

If the bad act is committed by a member of a group you wish to demonize, attribute it to a community or a religion and not to the individual. But if the bad act is committed by someone whose profile, interests and agendas are uncomfortably close to your own, detach the malefactor from everything that is going on or is in the air (he came from nowhere) and characterize him as a one-off, non-generalizable, sui generis phenomenon.

The only thing more breathtaking than the effrontery of the move is the ease with which so many fall in with it. I guess it’s because both those who perform it and those who eagerly consume it save themselves the trouble of serious thought.

it turns out that the colors that our language routinely obliges us to treat as distinct can refine our purely visual sensitivity to certain color differences in reality, so that our brains are trained to exaggerate the distance between shades of color if these have different names in our language.

some languages, like Matses in Peru, oblige their speakers, like the finickiest of lawyers, to specify exactly how they came to know about the facts they are reporting. You cannot simply say, as in English, “An animal passed here.” You have to specify, using a different verbal form, whether this was directly experienced (you saw the animal passing), inferred (you saw footprints), conjectured (animals generally pass there that time of day), hearsay or such. If a statement is reported with the incorrect “evidentiality,” it is considered a lie.

For many years, our mother tongue was claimed to be a “prison house” that constrained our capacity to reason. Once it turned out that there was no evidence for such claims, this was taken as proof that people of all cultures think in fundamentally the same way. But surely it is a mistake to overestimate the importance of abstract reasoning in our lives. After all, how many daily decisions do we make on the basis of deductive logic compared with those guided by gut feeling, intuition, emotions, impulse or practical skills? The habits of mind that our culture has instilled in us from infancy shape our orientation to the world and our emotional responses to the objects we encounter, and their consequences probably go far beyond what has been experimentally demonstrated so far; they may also have a marked impact on our beliefs, values and ideologies.

It’s not just that 47 percent of Republicans believe the lie that Obama is a Muslim, or that 27 percent in the party doubt that the president of the United States is a citizen. But fully half of them believe falsely that the big bailout of banks and insurance companies under TARP was enacted by Obama, and not by President Bush.

Take a look at Tuesday night’s box score in the baseball game between New York and Toronto. The Yankees won, 11-5. Now look at the weather summary, showing a high of 71 for New York. The score and temperature are not subject to debate. Yet a president’s birthday or whether he was even in the White House on the day TARP was passed are apparently open questions. A growing segment of the party poised to take control of Congress has bought into denial of the basic truths of Barack Obama’s life. What’s more, this astonishing level of willful ignorance has come about largely by design, and has been aided by a press afraid to call out the primary architects of the lies.

It would be nice to dismiss the stupid things that Americans believe as harmless, the price of having such a large, messy democracy.

It is certainly true that a large majority of professional economists accept the view that “increasing spending or reducing taxes temporarily increases economic growth”—but that is very far from claiming that disputing it is largely a political campaign.

in a genuinely scientific field which has accepted a predictive rule as valid to the point that there is a true consensus—such that the only reason for refusal to accept it is crankery or, in Chait’s terms, “politics”—you don’t usually see: several full professors at the top two departments in the subject, when speaking directly in their area of research expertise, challenge it; 10 percent of all practitioners in the field refuse to accept it; and the two leading global general circulation publications in field running op-eds questioning it.

A great many leading economists may accept the proposition that enough stimulus spending will probably cause at least some increase in output for a short period of time in some circumstances, yet are still uncomfortable with the kind of stimulus spending strategy that is the actual subject of current political debate. In 2009, James Buchanan (1986 Nobel Laureate in Economics), Edward Prescott (2004 Nobel Laureate in Economics), and Vernon Smith (2002 Nobel Laureate in Economics) promulgated this statement: “Notwithstanding reports that all economists are now Keynesians and that we all support a big increase in the burden of government, we do not believe that more government spending is a way to improve economic performance.”

Burney’s struggle reminds one that character is not only moral, it is also mental. Heroism exists not only on the battlefield or in public but also inside the head, in the ability to face unpleasant thoughts. She lived at a time when people were more conscious of the fallen nature of men and women. People were held to be inherently sinful, and to be a decent person one had to struggle against one’s weakness.

much of the media, and even the academy, is more geared toward pleasuring consumers, not putting them on some arduous character-building regime.

Charlie Munger of Berkshire Hathaway once gave a speech called “The Psychology of Human Misjudgment.” He and others list our natural weaknesses: We have confirmation bias; we pick out evidence that supports our views. We are cognitive misers; we try to think as little as possible. We are herd thinkers and conform our perceptions to fit in with the group. But, in general, the culture places less emphasis on the need to struggle against one’s own mental feebleness. Today’s culture is better in most ways, but in this way it is worse.

In sleep the unconscious selects new experiences to save in memory, particularly new experiences that have an emotional charge.

If you worked hard to learn something new you will remember it better after a period of sleep than if you stay awake before you need to remember that new learning.

Nightmares are defined as a vivid dream with strongly negative emotion that wakes the sleeper abruptly, with a clear memory of the dream. The awakening aborts the natural process of down-regulation of negative emotion. Therefore the dream is not completed and the process will repeat until some other experience allows the downloading of the negative emotion to take place. That is why small children have more nightmares than grown-ups. To children many experiences are frightening until we develop more coping skills

Fake acupuncture appears to work just as well for pain relief as the real thing, according to a new study of patients with knee arthritis. The findings, published in the September issue of the journal Arthritis Care and Research, are the latest to suggest that a powerful but little understood placebo effect may be at work when patients report benefits from acupuncture treatment

The results don’t mean acupuncture doesn’t work, but they do suggest that the benefits of both real and fake acupuncture may have something to do with the way the body transmits or processes pain signals. Other studies have suggested that the prick of a needle around the area of injury or pain could create a “super-placebo” effect that alters the way the brain perceives and responds to pain.