This is a tough time for politics in America. But it's an extremely interesting time for those of us who wrestle with the nature of reality. As a psychiatrist who has treated people with psychosis for over 20 years, I have lived in the uncomfortable space between their experience of reality and mine and I have worked to change beliefs that are some of the most resistant to change: delusions.
In antiquity, many opined about "the elements" in combination. Around 2500 years ago, Leucippus and Democritus founded the idea of atoms. Perhaps everything, they opined, was composed of indivisible building blocks. In the late 1700s, hydrogen and oxygen were discovered. Circa 1804, John Dalton revived atomism to explain chemical behavior. Then in 1869, Mendeleev developed the periodic table: organizing the atoms.
A mentor once told me that, when writing a research statement for a professorship, I had to start with the most ambitious pitch I could imagine - and then go ten times bigger. It's tricky enough to do this as a cosmologist, given that the topic of study is the entire Universe. But there is a quest that is more ambitious still: to find out 'what are we doing here?'
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We live in an era saturated with information. In a matter of minutes, we can find answers to both simple questions ("What's a good birthday gift for a 9-year-old boy?") and complex ones ("What's the optimal diet for a 40-year-old woman trying to build muscle?"). While some decisions are in fact deeply nuanced, most of the struggles that undermine our well-being are not caused by a lack of knowledge.
Plato's choice of this word is deliberate. He is not describing neutral carriers. He is describing people whose job is manufacturing a convincing reality for an audience that cannot see behind the curtain. Here is what matters clinically: the conjurers are not necessarily villains. They may be devoted parents, conscientious teachers, or well-meaning community leaders.
All of us live in an age where we're bombarded by social media and artificial intelligence - when striving to be your authentic self becomes an increasingly difficult task. Yet, even if it has somehow become a common goal, it is unclear how many of us can truly define the "authenticity" that we say we are pursuing.
Metaphors are linked to how we experience the world around us, according to seminal work by researchers George Lakoff and Mark Johnson. In English, we "move forward" with our lives and don't "retreat into" the past. We speak about people who are "cold as ice" and "heavy" matters we need to resolve. Some of these metaphorical expressions are more than just, well, expressions-they are actually based on our sensory experiences. This mind-body link is called "embodied cognition."
Happiness today is narrowly defined by some positive psychologists as a joyous state of mind or well-being. The happiness sciences see it as something you can calculate and quantify. They developed a Happiness Index and the World Happiness Report. These basically measure happiness as satisfaction, with criteria like gross domestic product per capita (money) and life expectancy (health) as some of the factors considered.
As our attention spans and cognitive abilities are increasingly damaged by digital overuse and AI-mediated shortcuts, the ability to focus deeply and learn something in depth is quickly becoming a critical skill. Never have we had such broad access to information. And never have so many people felt unable to concentrate long enough to truly master anything. Learning is everywhere, yet depth feels elusive.
Many philosophers strike me as like Polish apparatchiks in 1983-they turn up to work and do what they did yesterday just because they don't know what else to do, not because they seriously believe in the system they are maintaining. I think it's not been fully appreciated how much of a blow it is to the confidence of the field's youth that scientific ambitions are increasingly abandoned as untenable.
Unlike me, Dan Dennett, or-I suspect-most scientists studying the brain, Richard maintains that science is: i) neutral between the view that consciousness is (to simplify) identical to parts of your brain and what goes on inside of it, and the view that consciousness is a fundamental property of reality, found in all particles of matter (or, for that matter, other theories such as dualism and idealism) and ii) to be sharply distinguished from philosophy.
A drawn circle is at least something physical. You can see it, touch it, erase it. The skeptic can still say, "Circles are grounded in physical reality. Justice is different; it's just an idea in your head." So let's talk about the number two. Point to it. Not two apples, not two fingers, not a numeral on a page-that's just a symbol.
The word umwelt comes from biology, coined by ethologists studying animals in their natural habitats. It refers to the world as an organism can perceive it, based entirely on its sensory equipment. A bat's umwelt is built from echo. A dog's from scent. A tick's world is dominated by a single chemical cue that tells it when to drop from a branch onto a passing mammal.
In my previous post, I summarized my response to Christian de Weerd, who denied that a Darwinian approach to consciousness is even possible. I argued that consciousness science has unnecessarily insulated itself from the evolutionary tools that revolutionized our understanding of every other biological phenomenon, and that treating human consciousness as the paradigm case distorts our picture of consciousness as a natural phenomenon spanning millions of species across millions of years.
The fastest human in the world, according to the Ancient Greek legend, was the heroine Atalanta. Although she was a famous huntress who joined Jason and the Argonauts in the search for the golden fleece, she was most renowned for the one avenue in which she surpassed all other humans: her speed. While many boasted of how swift or fleet-footed they were, Atalanta outdid them all. No one possessed the capabilities to defeat her in a fair footrace.