Disadvantages Of Science Quotes

The more it (vaccination) is supported by public authorities, the more will its dangers and disadvantages be concealed or denied.

Without the spiritual component, the artist works with a crucial disadvantage. The spiritual world provides a sense of wonder and a degree of open-mindedness not always found within the confines of science. The world of reason can be narrow and filled with dead ends, while a spiritual viewpoint is limitless and invites fantastic possibilities. The unseen world is boundless.

Masters points out that the heterosexuals were at a disadvantage, as they do not benefit from what he called “gender empathy”. Doing unto your partner as you would do unto yourself only works well when you’re gay.

harming the other are massively outweighed by the disadvantages we would suffer in being harmed (yet another implication of the Law of Entropy: harms are easier to inflict and have larger effects than benefits).

If my starting offer is “I get to rob, beat, enslave, and kill you and your kind, but you don’t get to rob, beat, enslave, or kill me or my kind,” I can’t expect you to agree to the deal or third parties to ratify it, because there’s no good reason that I should get privileges just because I’m me and you’re not.32 Nor are we likely to agree to the deal “I get to rob, beat, enslave, and kill you and your kind, and you get to rob, beat, enslave, and kill me and my kind,” despite its symmetry, because the advantages either of us might get in harming the other are massively outweighed by the disadvantages we would suffer in being harmed (yet another implication of the Law of Entropy: harms are easier to inflict and have larger effects than benefits). We’d be wiser to negotiate a social contract that puts us in a positive-sum game: neither gets to harm the other, and both are encouraged to help the other.

There was yet another disadvantage attaching to the whole of Newton’s physical inquiries, ... the want of an appropriate notation for expressing the conditions of a dynamical problem, and the general principles by which its solution must be obtained. By the labours of LaGrange, the motions of a disturbed planet are reduced with all their complication and variety to a purely mathematical question. It then ceases to be a physical problem; the disturbed and disturbing planet are alike vanished: the ideas of time and force are at an end; the very elements of the orbit have disappeared, or only exist as arbitrary characters in a mathematical formula.

...but there were four things I taught Walter to consider: 1) That it was Cain who built the first City, 2) That there is a true Science in the World called Scientia Umbrarum which, as to the publick teaching of it, has been suppressed but which the proper Artificer must comprehend, 3) That Architecture aims at Eternity and must contain the Eternal Powers: not only our Altars and Sacrifices, but the Forms of our Temples, must be mysticall, 4) That the miseries (If the present Life, and the Barbarities of Mankind, the fatall disadvantages we are all under and the Hazard we run of being eternally Undone, lead the True Architect not to Harmony or to Rationall Beauty but to quite another Game. Why, do we not believe the very Infants to be the Heirs of Hell and Children of the Devil as soon as they are disclos'd to the World? I declare that I build my Churches firmly on this Dunghil Earth and with a full Conception of Degenerated Nature. I have only room to add: there is a mad-drunken Catch, Hey ho! The Devil is dead! If that be true, I have been in the wrong Suit all my Life.

The progress of science has been amazingly rapid in the last decade; but consider the savants, those exhausted hens. They are certainly not “harmonious” natures: they can merely cackle more than before, because they lay eggs oftener: but the eggs are always smaller, [Pg 64] though their books are bigger. The natural result of it all is the favourite “popularising” of science (or rather its feminising and infantising), the villainous habit of cutting the cloth of science to fit the figure of the “general public.

The truth is that we’re all hardwired to make errors in judgment. Good judgment is a skill one must acquire, becoming an astute observer of one’s own thinking and performance. We start at a disadvantage for several reasons. One is that when we’re incompetent, we tend to overestimate our competence and see little reason to change. Another is that, as humans, we are readily misled by illusions, cognitive biases, and the stories we construct to explain the world around us and our place within it. To become more competent, or even expert, we must learn to recognize competence when we see it in others, become more accurate judges of what we ourselves know and don’t know, adopt learning strategies that get results, and find objective ways to track our progress.

Their shocking conclusion was that very often extra knowledge is a disadvantage. At first it seems nonsensical that knowledge could be a burden, and even a curse. The problem, of course, is not in the knowledge itself. The problem is when you can’t imagine what it’s like not to have that knowledge. This is because people are, according to the economists, “unable to ignore the additional information they possess.” There’s something about having knowledge that makes it difficult to take the beginner’s view, to be able to think the way you did before you had that knowledge. And unless you’re aware that you actually know something the other person doesn’t know, you can be at a disadvantage. When you forget you know more than they do, there’re a tendency to undervalue your position.

And that discovery would betray the closely guarded secret of modern culture to the laughter of the world. For we moderns have nothing of our own. We only become worth notice by filling ourselves to overflowing with foreign customs, arts, philosophies, religions and sciences: we are wandering encyclopaedias, as an ancient Greek who had strayed into our time would probably call us. But the only value of an encyclopaedia lies in the inside, in the contents, not in what is written outside, in the binding or the wrapper. And so the whole of modern culture is essentially internal; the bookbinder prints something like this on the cover: “Manual of internal culture for external barbarians.” The opposition of inner and outer makes the outer side still more barbarous, as it would naturally be, when the outward growth of a rude people merely developed its primitive inner needs. For what means has nature of repressing too great a luxuriance from without? Only one,—to be affected by it as little as possible, to set it aside and stamp it out at the first opportunity. And so we have the custom of no longer taking real things seriously, we get the feeble personality on which the real and the permanent make so little impression. Men become at last more careless and accommodating in external matters, and the [Pg 34] considerable cleft between substance and form is widened; until they have no longer any feeling for barbarism, if only their memories be kept continually titillated, and there flow a constant stream of new things to be known, that can be neatly packed up in the cupboards of their memory.

The general lack of awareness of gender differences disadvantages both girls and boys, but it disadvantages them in different ways. When teachers don't understand these gender differences, the results too often is a school where the boys think that creative writing is for girls and the girls think physics is for guys. When teachers understand these gender differences they can break down gender stereotypes.

One of the great disadvantages of a literary or scriptural tradition like the biblical one is that a deity or context of deities becomes crystallized, petrified at a certain time and place. The deity doesn’t continue to grow, expand, or take into account new cultural forces and new realizations in the sciences, and the result is this make-believe conflict we have in our culture between science and religion.

If I feel like it and if I can be bothered to, I will talk to you about the notion of "repression," which has, I think, the twofold disadvantage, in the use that is made of it, of making obscure reference to a certain theory of sovereignty—the theory of the sovereign rights of the individual—and of bringing into play, when it is used, a whole set of psychological references borrowed from the human sciences, or in other words from discourses and practices that relate to the disciplinary domain. I think that the notion of "repression" is still, whatever critical use we try to make of it, a juridico-disciplinary notion; and to that extent the critical use of the notion of "repression" is tainted, spoiled, and rotten from the outset because it implies both a juridical reference to sovereignty and a disciplinary reference to normalization.

it is precisely their genius for interpretation that puts religious leaders at a disadvantage when they compete against scientists. Scientists too know how to cut corners and twist the evidence, but in the end, the mark of science is the willingness to admit failure and try a different tack. That’s why scientists gradually learn how to grow better crops and make better medicines, whereas priests and gurus learn only how to make better excuses.

(...) How many ladies have there been, and still are, who deserve place among the learned; and who are more capable of teaching the sciences than those who now fill most of the university chairs? The age we live in has produced as many, as any heretofore (...) And as our sex, when it applies to learning, may be said at least to keep pace with the Men, so are they more to be esteem'd for their learning than the latter: Since they are under a necessity of surmounting the softness they were educated in (...) to which cruel custom seem'd to condemn them; to overcome the external impediments in their way to study; and to conquer the disadvantageous notions, which the vulgar of both sexes entertain of learning in Women. (...) it is self-evident, that many of our sex have far outstript the Men. Why then are we not as fit to learn and teach the sciences, at least to our own sex, as they fancy themselves to be?

What if I were born in Brazil? Brazilian society recognizes an even wider range of identities for people who are neither white (branco) nor black (preto). In the 1950s, anthropologist Harry Hutchinson found eight in-between categories in the community of Reconcavo, located in northeastern Brazil, ranging from Cabo verde (“lighter than the preto but still quite dark, but with straight hair, thin lips, and narrow, straight nose”) to Moreno (“light skin with straight hair, but not viewed as white”).54 I probably would have been classified as pardo, designating mulattoes who are the children of the union of pretos and brancos. Of course, my genetic makeup remains the same no matter where I was born. But my race, along with all the privileges and disadvantages that go with it, differs depending on which country I am born in or travel to, because race is a political category that is defined according to invented rules.

Over the millennia, everyone and their overbearing mother has tried to invade and loot the Utorak's ridiculous dragon's hoard of a world, so, unsurprisingly, they are a rather defensive, anxious, socially awkward people who have elevated military strategy well beyond art, philosophy, or science and well into an autonomic bodily process. An Utorak is physiologically incapable of sitting down to breakfast without making sure he has his bacon at a decisive disadvantage and his children arranged around him in a classic tortoise formation.

In college, except for the obligatory courses, I avoided science, math, and accounting—all the normal preparations for business. I was on the arts side of school, and along with the usual history, psychology, and political science, I also studied metaphysics, epistemology, logic, religion, and the philosophy of the ancient Greeks. As I look back on it now, it’s obvious that studying history and philosophy was much better preparation for the stock market than, say, studying statistics. Investing in stocks is an art, not a science, and people who’ve been trained to rigidly quantify everything have a big disadvantage

In his classic textbook Science and Human Behavior, Skinner explained that while aversives may seem to promptly extinguish undesirable behavior, the behavior often returns with a vengeance after the punishment ceases, because the subject has not been taught more adaptive ways to behave. He also pointed out that punishment creates fear, guilt, and shame, resulting in less learning overall. (In other words, a child compelled to practice the piano with threats of spanking does not tend to become a virtuoso but instead learns to hate music.) Skinner also cautioned that the use of aversives has negative effects on the researcher, potentially turning the experimental situation into a sadistic power play. “In the long run,” he observed, “punishment, unlike reinforcement, works to the disadvantage of both the punished organism and the punishing agency.” But

While I was at a huge disadvantage, I realized Solo had an advantage here that he didn't have at the local kennel club. Law enforcement handlers don't expect their dogs to get along. Most of their dogs have an edge. Every dog was on lead coming and going; each dog worked separately. The warehouse rang with another warning I would become accustomed to: "Dog in!" or "Dog out!" For me, that warning was a comfort. A standardization of practice that would benefit me greatly. Working Solo, I wouldn't have to keep my eyes peeled for a shorthaired pointer to come bounding over off lead. Soon enough, Solo realized the same thing: With cops and Crown Vics around, he started to ignore sharp barks and growls and dog-permeated air. I didn't have to apologize for his personality. To the police K9 handlers, Solo wasn't a sociopath. He didn't even qualify as a jackass.

High levels of female hormone seem to enhance coordination skills in women. From early on, girls are superior in tasks requiring rapid, skillful, fine movements as well as, of course, in everything requiring verbal fluency and articulation. However, girls with the highest oestrogen levels seem to be at an intellectual disadvantage, while boyish girls do particularly well in the field of spatial skills - the traditional area of male advantage. There is growing support for the belief that girls with male character traits such as aggression, independence, self-confidence and assertion tend to achieve higher academic success than the norm for their sex. Teenage girls whose mothers took male hormones during pregnancy have higher overall IQs, and are more likely to pass university extramce examsinations. They also seem to be disproportionately interested, for their sex, in science subjects.

More specifically, this book will try to establish the following points. First, there are not two great liberal social and political systems but three. One is democracy—political liberalism—by which we decide who is entitled to use force; another is capitalism—economic liberalism—by which we decide how to allocate resources. The third is liberal science, by which we decide who is right. Second, the third system has been astoundingly successful, not merely as a producer of technology but also, far more important, as a peacemaker and builder of social bridges. Its great advantages as a social system for raising and settling differences of opinion are inherent, not incidental. However, its disadvantages—it causes pain and suffering, it creates legions of losers and outsiders, it is disorienting and unsettling, it allows and even thrives on prejudice and bias—are also inherent. And today it is once again under attack. Third, the attackers seek to undermine the two social rules which make liberal science possible. (I’ll outline them in the next chapter and elaborate them in the rest of the book.) For the system to function, people must try to follow those rules even if they would prefer not to. Unfortunately, many people are forgetting them, ignoring them, or carving out exemptions. That trend must be fought, because, fourth, the alternatives to liberal science lead straight to authoritarianism. And intellectual authoritarianism, although once the province of the religious and the political right in America, is now flourishing among the secular and the political left. Fifth, behind the new authoritarian push are three idealistic impulses: Fundamentalists want to protect the truth. Egalitarians want to help the oppressed and let in the excluded. Humanitarians want to stop verbal violence and the pain it causes. The three impulses are now working in concert. Sixth, fundamentalism, properly understood, is not about religion. It is about the inability to seriously entertain the possibility that one might be wrong. In individuals such fundamentalism is natural and, within reason, desirable. But when it becomes the foundation for an intellectual system, it is inherently a threat to freedom of thought. Seventh, there is no way to advance knowledge peacefully and productively by adhering to the principles advocated by egalitarians and humanitarians. Their principles are poisonous to liberal science and ultimately to peace and freedom. Eighth, no social principle in the world is more foolish and dangerous than the rapidly rising notion that hurtful words and ideas are a form of violence or torture (e.g., “harassment”) and that their perpetrators should be treated accordingly. That notion leads to the criminalization of criticism and the empowerment of authorities to regulate it. The new sensitivity is the old authoritarianism in disguise, and it is just as noxious.

Chronic stress in infancy and early childhood has been identified as a major contributor to adult health problems. In 2009, Jack Shonkoff and colleagues published a major review in the Journal of the American Medical Association that stated that "adult disease prevention begins with reducing early toxic stress." Considering the state of American's health, this is something we should take quite seriously. A recent report from the Institute of Medicine (2013) noted the following: "For many years, Americans have been dying at younger ages than people in almost all other high-income countries. This disadvantage has been getting worse for three decades, especially among women. Not only are their lives shorter, but Americans also have a longstanding pattern of poorer health that is strikingly consistent and pervasive over the life course." One way we can improve the health of the next generation is to challenge the hegemony of the cry-it-out advocates. We need to stand by the others we serve as they make the decision to defy cultural norms and respond to their babies. The health of the next generation depends on it.

The God of monotheism did not die, it only left the scene for a while in order to reappear as humanity—the human species dressed up as a collective agent, pursuing its self-realization in history. But, like the God of monotheism, humanity is a work of the imagination. The only observable reality is the multitudinous human animal, with its conflicting goals, values and ways of life. As an object of worship, this fractious species has some disadvantages. Old-fashioned monotheism had the merit of admitting that very little can be known of God. As far back as the prophet Isaiah, the faithful have allowed that the Deity may have withdrawn from the world. Awaiting some sign of a divine presence, they have encountered only deus absconditus—an absent God. The end result of trying to abolish monotheism is much the same. Generations of atheists have lived in expectation of the arrival of a truly human species: the communal workers of Marx, Mill’s autonomous individuals and Nietzsche’s absurd Übermensch, among many others. None of these fantastical creatures has been seen by human eyes. A truly human species remains as elusive as any Deity. Humanity is the deus absconditus of modern atheism. A free-thinking atheism would begin by questioning the prevailing faith in humanity. But there is little prospect of contemporary atheists giving up their reverence for this phantom. Without the faith that they stand at the head of an advancing species they could hardly go on. Only by immersing themselves in such nonsense can they make sense of their lives. Without it, they face panic and despair. According to the grandiose theories today’s atheists have inherited from Positivism, religion will wither away as science continues its advance. But while science is advancing more quickly than it has ever done, religion is thriving—at times violently. Secular believers say this is a blip—eventually, religion will decline and die away. But their angry bafflement at the re-emergence of traditional faiths shows they do not believe in their theories themselves. For them religion is as inexplicable as original sin. Atheists who demonize religion face a problem of evil as insoluble as that which faces Christianity. If you want to understand atheism and religion, you must forget the popular notion that they are opposites. If you can see what a millenarian theocracy in early sixteenth-century Münster has in common with Bolshevik Russia and Nazi Germany, you will have a clearer view of the modern scene. If you can see how theologies that affirm the ineffability of God and some types of atheism are not so far apart, you will learn something about the limits of human understanding. Contemporary atheism is a continuation of monotheism by other means. Hence the unending succession of God-surrogates, such as humanity and science, technology and the all-too-human visions of transhumanism. But there is no need for panic or despair. Belief and unbelief are poses the mind adopts in the face of an unimaginable reality. A godless world is as mysterious as one suffused with divinity, and the difference between the two may be less than you think.

Under Christianity neither morality nor religion has any point of contact with actuality. It offers purely imaginary causes ("God" "soul," "ego," "spirit," "free will" -- "unfree will" for that matter), and purely imaginary effects ("sin," "salvation," "grace," "punishment," "forgiveness of sins"). Intercourse between imaginary beings ("God," "spirits," "souls"); an imaginary natural science (anthropocentric; a total denial of the concept of natural causes); an imaginary psychology (misunderstandings of self, misinterpretations of agreeable or disagreeable general feelings -- for example, of the states of the nervus sympathicus with the help of the sign-language of religio-ethical balderdash -- , "repentance," "pangs of conscience," "temptation by the devil," "the presence of God"); an imaginary teleology (the "kingdom of God," "the last judgment," "eternal life"). -- This purely fictitious world, greatly to its disadvantage, is to be differentiated from the world of dreams; the later at least reflects reality, whereas the former falsifies it, cheapens it and denies it. Once the concept of "nature" had been opposed to the concept of "God," the word "natural" necessarily took on the meaning of "abominable" -- the whole of that fictitious world has its sources in hatred of the natural (-- the real! --), and is no more than evidence of a profound uneasiness in the presence of reality. . . . This explains everything. Who alone has any reason for lying his way out of reality? The man who suffers under it. But to suffer from reality one must be a botched reality. . . . The preponderance of pains over pleasures is the cause of this fictitious morality and religion: but such a preponderance also supplies the formula for decadence...

Long hours spent in the study of any text will reveal inner, unseen contours, an abstract architecture. This is as true of sacred books as of those poems written in pursuit of courtly or earthly love, or even of language itself. The ancient Mosaic law had accommodated this insight to the disadvantage of the surface layer, of images, while the Roman Catholic Church, akin to the preliterate cultural forms from which it in part arose, allows for the existence of a mystical understanding and experience of these abstractions. The careful scholar cannot but help but become aware of the conflict: when one speaks of the word, or Word, what is one truly speaking of? Who is the architect, man, and---or---a---God? Attempts to apprehend this new reality, these tensions, went initially by the names of philosophy, theology, science. What is it to know deeply? Is knowledge not always a form of power that, taken too far, cannot be turned against itself?

Although hydration guidelines instruct athletes to drink according to how much weight they’re losing through sweat and respiration, “drinking according to the dictate of thirst throughout a marathon seems to confer no major disadvantage over drinking to replace all fluid losses, and there is no evidence that full fluid replacement is superior to drinking to thirst,” the study’s authors wrote.

IT is enough for the Men to find a thing establish'd to make them believe it well grounded. In all countries we are seen in subjection and absolute dependence on the Men, without being admitted to the advantages of sciences, or the opportunity of exerting our capacity in a public station. Hence the Men, according to their usual talent of arguing from seemings, conclude that we ought to be so. (...) But why do the Men persuade themselves that we are less fit for public employments than they are? Can they give any better reason than custom and prejudice form'd in them by external appearances (...)? (...) For if Women are but consider'd as rational creatures, abstracted from the disadvantages imposed upon them by the unjust usurpation and tyranny of the Men, they will be found, to the full, as capable as the Men, of filling these offices.

In fact, there is good scientific evidence to support the notion that being really intelligent and knowledgeable can be a disadvantage to some thinkers because of the increased ability to come up with rationalizations in defense of a position one originally adopted for inadequate reasons. There are many reasons why smart people sometimes believe dumb things. The smarter one is, the easier it is to see patterns, fit data to a hypothesis, and draw inferences. The smarter one is, the easier it is to explain away strong evidence contrary to one’s beliefs. Also, smart people are often arrogant and incorrectly think that they cannot be deceived by others, the data, or themselves.

Welcome to one of the most robust, if troubling, findings from the science of self-control: People who use their willpower seem to run out of it. Smokers who go without a cigarette for twenty-four hours are more likely to binge on ice cream. Drinkers who resist their favorite cocktail become physically weaker on a test of endurance. Perhaps most disturbingly, people who are on a diet are more likely to cheat on their spouse. It’s as if there’s only so much willpower to go around. Once exhausted, you are left defenseless against temptation—or at least disadvantaged.

The reorganisation of the world has at first to be mainly the work of a "movement" or a Party or a religion or cult, whatever we choose to call it. We may call it New Liberalism or the New Radicalism or what not. It will not be a close-knit organisation, toeing the Party line and so forth. It may be a very loose-knit and many faceted, but if a sufficient number of minds throughout the world, irrespective of race, origin or economic and social habituations, can be brought to the free and candid recognition of the essentials of the human problem, then their effective collaboration in a conscious, explicit and open effort to reconstruct human society will ensue. And to begin with they will do all they can to spread and perfect this conception of a new world order, which they will regard as the only working frame for their activities, while at the same time they will set themselves to discover and associate with themselves, everyone, everywhere, who is intellectually able to grasp the same broad ideas and morally disposed to realise them. The distribution of this essential conception one may call propaganda, but in reality it is education. The opening phase of this new type of Revolution must involve therefore a campaign for re-invigorated and modernised education throughout the world, an education that will have the same ratio to the education of a couple of hundred years ago, as the electric lighting of a contemporary city has to the chandeliers and oil lamps of the same period. On its present mental levels humanity can do no better than what it is doing now. Vitalising education is only possible when it is under the influence of people who are themselves learning. It is inseparable from the modern idea of education that it should be knit up to incessant research. We say research rather than science. It is the better word because it is free from any suggestion of that finality which means dogmatism and death. All education tends to become stylistic and sterile unless it is kept in close touch with experimental verification and practical work, and consequently this new movement of revolutionary initiative, must at the same time be sustaining realistic political and social activities and working steadily for the collectivisation of governments and economic life. The intellectual movement will be only the initiatory and correlating part of the new revolutionary drive. These practical activities must be various. Everyone engaged in them must be thinking for himself and not waiting for orders. The only dictatorship he will recognise is the dictatorship of the plain understanding and the invincible fact. And if this culminating Revolution is to be accomplished, then the participation of every conceivable sort of human+being who has the mental grasp to see these broad realities of the world situation and the moral quality to do something about it, must be welcomed. Previous revolutionary thrusts have been vitiated by bad psychology. They have given great play to the gratification of the inferiority complexes that arise out of class disadvantages. It is no doubt very unjust that anyone should be better educated, healthier and less fearful of the world than anyone else, but that is no reason why the new Revolution should not make the fullest use of the health, education, vigour and courage of the fortunate. The Revolution we are contemplating will aim at abolishing the bitterness of frustration. But certainly it will do nothing to avenge it. Nothing whatever. Let the dead past punish its dead.

We far too often fail to account for how situations in real life have also been crafted, intentionally or not, to confer advantages on some and disadvantages on others. This tendency contributes to beliefs that students from difficult homes are less motivated or less capable because of who they are, rather than what their home situation is.

did not at first appreciate how academically disadvantaged I was—especially compared with classmates from elite prep schools like Andover and Exeter and top-flight public schools like Bronx Science.

I did not at first appreciate how academically disadvantaged I was—especially compared with classmates from elite prep schools like Andover and Exeter and top-flight public schools like Bronx Science.

There is little incentive to teach the new literacies of online reading comprehension because they are not tested. Thus students in the poorest schools become doubly disadvantaged: They have less access to the Internet at home, and schools do not always prepare them for the new literacies of online reading comprehension at school.

People who couldn't imagine themselves capable of evil were at a major disadvantage in dealing with people who didn't need to imagine, because they already were. She'd said it was always a mistake, to believe those people were different, special, infected with something that was inhuman, subhuman, fundamentally other. Which reminded her of what her mother had said about Corbell Picket. That evil wasn't glamorous, but just the result of ordinary half-assed badness, high school badness, given enough room, however that might happen, to become its bigger self. Bigger, with more horrible results, but never more than the cumulative weight of ordinary human baseness.

In a world badly divided between rich and poor, the policy preferences and regulatory standards of the rich tend to prevail, sometimes to the disadvantage of the poor.

Some evolutionary psychologists, most notably Robert Kurzban, believe that racial prejudice is a relatively weak force in human psychology since for most of evolutionary history we wouldn’t have encountered people of a different ethnicity. We might, rather, be heavily predisposed to attaching ‘outsider status’ to people who speak with a different accent to us, since such distinctions would have been experienced more frequently. Coming from a country that historically was obsessed with accents,* this does seem worth investigating. Would a privately educated Nigerian be at a disadvantage in seeking a job in London in competition with a white Liverpudlian with a strong Scouse accent? I rather doubt it. Kurzban’s work suggests that prejudice depends on context; we may be more prone to ascribe ‘outsider status’ to someone of a different ethnic background, but this does not mean that we cannot easily adopt anyone of any ethnic background into an ‘in group’ in a different setting.

Benjamin Franklin famously observed that “an ounce of prevention is worth a pound of cure.” Dozens of experiments have shown that early interventions can help students facing disadvantages and learning disabilities make leaps in math and reading.

research university that primarily awards master’s degrees and PhDs, JNU saw the number of seats offered to students wishing to enroll in a master’s or a doctoral program plummet by 84 percent, from 1,234 to 194 in one year.101 Furthermore, admissions committees were made up solely of experts appointed by the JNU vice-chancellor, flouting university statutes and guidelines followed by the University Grants Commission (UGC), which stipulate that academics should be involved.102 This made it possible to hire teachers from Hindu nationalist circles,103 with few qualifications,104 and some facing charges of plagiarism.105 In particular, several former ABVP student activists from JNU have been appointed as assistant professors even after being disqualified by the committee in charge of short-listing applicants.106 The vice-chancellor replaced deans in the School of Social Sciences without following appointment procedures, cutting the number of researchers by 80 percent and ceasing to apply rules JNU had set to ensure diversity through a mechanism taking into account the social background and geographic origin of its applicants.107 The new recruitment procedure strongly disadvantaged Dalits, Adivasis, and OBCs, who used to make up nearly 50 percent of the student intake and who now accounted for a mere 7 percent. The vice-chancellor also issued ad hoc promotions, nominating recently appointed faculty members to the post of full professor. Conversely, the freeze on promotions for “antigovernment” teachers who should have been promoted on the basis of seniority prompted some of the diktat’s victims to take the matter to court.108 However, even after the court—taking note of the illegality of the rejection procedure—ordered a reexamination of the claimants’ promotions, the latter were once again denied.109

But the brain’s executive center, located behind the forehead in our prefrontal cortex, gives us both a unique advantage among all animals and a paradoxical disadvantage: the ability to anticipate the future—and worry about it—as well as to think about the past—and regret.

Wood Body Types Wood type people are generally tall and have a slender body. They are broad shouldered and often have a darkish face and skin tone. Wood types usually are fairly well muscled, but not in a massive way. They commonly have strong bones and are physically stronger than they might appear. A common characteristic is that they have an extremely straight back and rarely walk “hunched.”4 One association that I have made that simplifies Wood body types is thinking of them as basketball players. When you watch a NBA game on television notice the physical characteristics of the players. They are generally tall, lanky, well muscled (but not massive), and they walk very upright. This is a quick mental tool to utilize when thinking about Wood body types. Just think of a basketball player. Energetically, a Wood type has an abundance of energy in their Wood associated meridians, which are the Liver and Gall Bladder. This means that they will be extremely strong in those meridians. Once during a seminar, in a field test, I struck a Wood type on GB-31 to observe the effect. There was slight response, but nothing akin to the standard response common in the majority of people. I have found them to be sensitive in the Metal meridians, which are responsible for controlling the Wood meridians.5 Fire Body Types Fire type people generally have a reddish face, a small pointed head or pointed chin, and they usually have either curly hair or are balding. Another interesting common trait is that they often have small hands. They will generally walk fast and appear to be very energetic.6 I have often observed that they are quick to anger and when angry they flush red in their upper chest and face. That is indicative of the excessive Fire energy that is in their body. They are a little harder to classify with a group like basketball players for association. Many Fire types often have a “beer gut” and are often extremely focused on material wealth. Fire types are extremely sensitive to almost any form of pressure point techniques. I have observed several Fire types being knocked completely out during demonstrations by only slight strikes to points. From an energetic standpoint they are at a great disadvantage and according to the Chinese they often die at a young age.7

Teachers are the single most important determinant of a student’s schooling experience and academic outcomes. Social science studies have demonstrated not only that highly effective teachers are capable of producing nearly three times the student achievement gains of low-performing teachers, but also that a series of five above-average teachers can overcome the deficit typically reported between economically disadvantaged and higher income students. (p. 3)

Without the spiritual component, the artist works with a crucial disadvantage. The spiritual world provides a sense of wonder and a degree of open-mindedness not always found within the confines of science.

As Eagly and her colleagues write, “On a less positive note, most leadership roles require more agency than communion. Therefore, the lesser agency ascribed to women than men is a disadvantage in relation to leadership positions.

There are two ways to do ACT. First, we can take a sample of a patient’s tumor and isolate those T cells that do recognize the tumor as a threat. These are called tumor-infiltrating lymphocytes (TILs), but there may only be a few million of them, not enough to mount a complete response against the tumor. By removing the TILs from the body and multiplying them by a factor of 1,000 or so, and then reinfusing them into the patient, we can expect to see a much better response. Alternatively, T cells can be harvested from the patient’s blood and genetically modified to recognize his or her specific tumor. Each of these approaches has advantages and disadvantages,[*4] but the interesting part is that ACT effectively means designing a new, customized anticancer drug for each individual patient.

One of the most accomplished experimental population geneticists today, Jerry Coyne, writes: "Evolutionary psychologists routinely confuse theory with idle speculation. Evolutionary psychology is utterly lacking in sound scientific grounding. Its stories do not qualify as science and they do not deserve the ascent or even the respect of the public." What provoked suck an unusual declaration? The recent publication of yet another theory of the "naturalness" of rape supposedly based on evolutionary biology. The idea is that men unable to find mates in the "usual way" can reproduce through rape; genes for rape then increase leading to the brain's acquisition of a "rape chip". All men are therefore potential rapists although they do not necessarily act on this potential depending on external circumstances. Coyne points out that this "I can't fight evolution" theory is falsified by the facts that 1/3rd of all rapes are of women too young or too old to reproduce, 20% do not involve vaginal penetration, 50% do not include ejaculation in the vagina, 22% involve violence in excess of that needed to force copulation, 10% of peace-time rapes are in gangs thus diluting each man's chance of reproducing, war-time rapes usually culminate in the murder and sexual mutilation of the victim, some rapists are wealthy giving them access to women without coercion, and many rapes are homosexual. So many rapes are non-reproductive that rape can't plausibly be viewed as a means of sperm transfer for disadvantaged men to achieve reproduction. Like all other mating acts, rape is about relationships; in this case domination. The assertion that all men are potential rapists is offensive enough to make men angry about the misuse of sexual selection theory as women and others outside of the sexual selection templates have been for years. Coyne has been prompted to say publicly what many have already observed: that evolutionary psychology is not science but advocacy; that evolutionary psychologists are guilty of indifference to scientific standards. They buttress strong claims with weak reasoning, weak data, and finagled statistics, and choose ideology over knowledge. Coyne points out "Freud's views lost credibility when people realized that they were not based on science, but were actually an ideological ediface; a myth about human life that was utterly resistant to scientific refutation. Evolutionary psychologists are now building a similar ediface. They too deal in dogmas rather than propositions of science." Worse even than being theorized as a latent rapist, the misuse of science offends Coyne. To a scientist, the scientific errors are far more inflammatory than its ideological implications.

When New Orleans is destroyed and rebuilt, again and again, is that a failure of the Army Corps of Engineers, or is it the inevitable result of trying to build a coastal city below sea level? When that earthquake hit Ecuador, every death could have been prevented with better building codes. Those wildfires in British Columbia wouldn’t have been so destructive without decades of counterproductive fire suppression. I mean, look at the story you’re working on. How much less screwed would most Maldivians be if their own government wasn’t trying to profit from tragedy? The real disasters are poverty and shortsightedness. Systemic injustice turns disadvantaged into human shields against the brute force of nature pursuing its normal course. We create victims, and then we congratulate ourselves when we show them small mercies.

Research into human beings show that girls with the highest oestrogen levels seem to be at an intellectual disadvantage, while boyish girls do particularly well in the field of spatial skills - the traditional area of male advantage. There is growing support for the belief that girls with male character traits such as aggression, independence, self-confidence and assertion tend to achieve higher academic success than the norm for their sex. Teenage girls whose mothers rooo male hormones during pregnancy have higher overall IQs, and are more likely to pass university extramce examsinations. They also seem to be disproportionately interested, for their sex, in science subjects.

Under Christianity neither morality nor religion has any point of contact with actuality. It offers purely imaginary causes (“God,” “soul,” “ego,” “spirit,” “free will”—or even “unfree”), and purely imaginary effects (“sin,” “salvation,” “grace,” “punishment,” “forgiveness of sins”). Intercourse between imaginary beings (“God,” “spirits,” “souls”); an imaginary natural history (anthropocentric; a total denial of the concept of natural causes); an imaginary psychology (misunderstandings of self, misinterpretations of agreeable or disagreeable general feelings—for example, of the states of the nervus sympathicus with the help of the sign-language of religio-ethical balderdash—, “repentance,” “pangs of conscience,” “temptation by the devil,” “the presence of God”); an imaginary teleology (the “kingdom of God,” “the last judgment,” “eternal life”).—This purely fictitious world, greatly to its disadvantage, is to be differentiated from the world of dreams; the latter at least reflects reality, whereas the former falsifies it, cheapens it and denies it. Once the concept of “nature” had been opposed to the concept of “God,” the word “natural” necessarily took on the meaning of “abominable”—the whole of that fictitious world has its sources in hatred of the natural (—the real!—), and is no more than evidence of a profound uneasiness in the presence of reality… . This explains everything. Who alone has any reason for living his way out of reality? The man who suffers under it. But to suffer from reality one must be a botched reality… . The preponderance of pains over pleasures is the cause of this fictitious morality and religion: but such a preponderance also supplies the formula for décadence… . 16.

This is why To Sell Is Human author Daniel Pink recommends adopting cartoon favorite Bob the Builder’s famous approach. In each episode, Bob is presented with a problem, and instead of spouting possible solutions, he switches to interrogative mode by asking, “Can we fix it?” That’s good advice. However, there is also a second half of Bob’s incessantly optimistic credo—“Yes we can!” Embedded front and center is our magic word “yes.” The optimism this “yes” carries brings an added magic all its own. A study done by Peter Schulman, published in the Journal of Selling and Sales Management, found that salespeople who are optimistic outsell their pessimistic counterparts by 35 percent. The defining trait of an optimist is that they’ll answer positive outcome questions with a “yes.” Pessimists, on the other hand, prefer to stick with the go-to answer they use for just about everything—“no.” This puts them at a significant disadvantage. However, pessimists needn’t despair (although they would probably prefer to). Martin Seligman, author of Learned Optimism and a renowned psychologist and clinical researcher, has been studying optimists and pessimists for more than twenty-five years. He states, “Pessimism is escapable.