Category Archives: Life

Torturing animals injures humanity

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John P. Gluck writes: Five years ago, the National Institutes of Health all but ended biomedical and behavioral research on chimpanzees, concluding that, as the closest human relative, they deserved “special consideration and respect.”

But chimpanzees were far from the only nonhuman primates used in research then, or now. About 70,000 other primates are still living their lives as research subjects in labs across the United States.

On Wednesday, the N.I.H. will hold a workshop on “continued responsible research” with these animals. This sounds like a positive development. But as someone who spent decades working almost daily with macaque monkeys in primate research laboratories, I know firsthand that “responsible” research is not enough. What we really need to examine is the very moral ground of animal research itself.

Like many researchers, I once believed that intermittent scientific gains justified methods that almost always did harm. As a graduate student in the late 1960s, I came to see that my natural recoil from intentionally harming animals was a hindrance to how I understood scientific progress. I told myself that we were being responsible by providing good nutrition, safe cages, skilled and caring caretakers and veterinarians for the animals — and, crucially, that what we stood to learn outweighed any momentary or prolonged anguish these animals might experience. The potential for a medical breakthrough, the excitement of research and discovering whether my hypotheses were correct — and let’s not leave out smoldering ambition — made my transition to a more “rigorous” stance easier than I could have imagined.

One of my areas of study focused on the effects of early social deprivation on the intellectual abilities of rhesus monkeys. We kept young, intelligent monkeys separated from their families and others of their kind for many months in soundproof cages that remained lit 24 hours a day, then measured how their potential for complex social and intellectual lives unraveled. All the while, I comforted myself with the idea that these monkeys were my research partners, and that by creating developmental disorders in monkeys born in a lab, we could better understand these disorders in humans.

But it was impossible to fully quell my repugnance at all that I continued to witness and to inflict. At the same time, in the classroom, I began to face questions from students who had become increasingly concerned about the predicament of lab animals. [Continue reading…]

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It is not what you believe, but what you do that matters

Steven Nadler writes: In July 1656, the 23-year-old Bento de Spinoza was excommunicated from the Portuguese-Jewish congregation of Amsterdam. It was the harshest punishment of herem (ban) ever issued by that community. The extant document, a lengthy and vitriolic diatribe, refers to the young man’s ‘abominable heresies’ and ‘monstrous deeds’. The leaders of the community, having consulted with the rabbis and using Spinoza’s Hebrew name, proclaim that they hereby ‘expel, excommunicate, curse, and damn Baruch de Spinoza’. He is to be ‘cast out from all the tribes of Israel’ and his name is to be ‘blotted out from under heaven’.

Over the centuries, there have been periodic calls for the herem against Spinoza to be lifted. Even David Ben-Gurion, when he was prime minister of Israel, issued a public plea for ‘amending the injustice’ done to Spinoza by the Amsterdam Portuguese community. It was not until early 2012, however, that the Amsterdam congregation, at the insistence of one of its members, formally took up the question of whether it was time to rehabilitate Spinoza and welcome him back into the congregation that had expelled him with such prejudice. There was, though, one thing that they needed to know: should we still regard Spinoza as a heretic?

Unfortunately, the herem document fails to mention specifically what Spinoza’s offences were – at the time he had not yet written anything – and so there is a mystery surrounding this seminal event in the future philosopher’s life. And yet, for anyone who is familiar with Spinoza’s mature philosophical ideas, which he began putting in writing a few years after the excommunication, there really is no such mystery. By the standards of early modern rabbinic Judaism – and especially among the Sephardic Jews of Amsterdam, many of whom were descendants of converso refugees from the Iberian Inquisitions and who were still struggling to build a proper Jewish community on the banks of the Amstel River – Spinoza was a heretic, and a dangerous one at that.

What is remarkable is how popular this heretic remains nearly three and a half centuries after his death, and not just among scholars. Spinoza’s contemporaries, René Descartes and Gottfried Leibniz, made enormously important and influential contributions to the rise of modern philosophy and science, but you won’t find many committed Cartesians or Leibnizians around today. The Spinozists, however, walk among us. They are non-academic devotees who form Spinoza societies and study groups, who gather to read him in public libraries and in synagogues and Jewish community centres. Hundreds of people, of various political and religious persuasions, will turn out for a day of lectures on Spinoza, whether or not they have ever read him. There have been novels, poems, sculptures, paintings, even plays and operas devoted to Spinoza. This is all a very good thing.

It is also a very curious thing. Why should a 17th-century Portuguese-Jewish philosopher whose dense and opaque writings are notoriously difficult to understand incite such passionate devotion, even obsession, among a lay audience in the 21st century? Part of the answer is the drama and mystery at the centre of his life: why exactly was Spinoza so harshly punished by the community that raised and nurtured him? Just as significant, I suspect, is that everyone loves an iconoclast – especially a radical and fearless one that suffered persecution in his lifetime for ideas and values that are still so important to us today. Spinoza is a model of intellectual courage. Like a prophet, he took on the powers-that-be with an unflinching honesty that revealed ugly truths about his fellow citizens and their society. [Continue reading…]

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Most city dwellers have never seen the Milky Way

Amanda Petrusich writes: Every civilisation we know of has devised a system – scientific, religious, what have you – to make sense of the night sky. The mystery of what’s up there, where it came from, and what it means has been inherited and puzzled over for generations. Those questions may be the most human ones we have.

Due to pervasive light pollution – glare from excessive, misaimed and unshielded night lighting – 80% of Europe and North America no longer experiences real darkness. For anyone living near a major metropolis, a satellite image of the Milky Way seems abstract: we understand it to be a document of something true, but our understanding is purely theoretical. In 1994, after a predawn earthquake cut power to most of Los Angeles, the Griffith Observatory received phone calls from spooked residents asking about “the strange sky”. What those callers were seeing were stars.

I grew up in a small town in the Hudson River valley, about an hour north of New York City. Like most children, I regarded the night sky (or what I could see of it) with wonder. I understood that nobody could say for sure what was out there. Little kids are often frustrated by the smallness of their lives – as a child, you can conjure complex worlds, but in your own life, you are largely powerless to make moves. Looking up, the tininess I felt was confirmed, but it no longer felt like a liability. If the night sky offers us one thing, it is a liberating sense of ourselves in perspective, and of the many things we can neither comprehend nor control.

“I wish to know an entire heaven and an entire earth,” Henry David Thoreau wrote in 1856. He understood those worlds as separate, but in some essential conversation with each other – to receive one without the other was to misunderstand both. But what happens when mankind divorces itself from a true experience of the cosmos, separating from the vastness above, taming it by erasing it? How can we ever come to know a heaven we can barely see? [Continue reading…]

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Fish can recognize human faces, study shows

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CNN reports: Can your pet fish recognize your face?

A new study says, Yes, it probably can.

Researchers studying archerfish found the fish can tell a familiar human face from dozens of new faces with surprising accuracy.

This is a big, big deal. It’s the first time fish have demonstrated this ability.

Think about it: All faces have two eyes sitting above a nose and a mouth. And for us to be able to tell them apart, we need to be able to pick up the subtle differences in features.

We’re good at this because we are smart, i.e. we have large and complex brains. Other primates can do this too. Some birds as well.

But a fish? A fish has a tiny brain. And it would have no reason in its evolution to learn how to recognize humans.

So this study, published in the journal “Scientific Reports,” throws on its head all our conventional thinking. It was done by scientists at University of Oxford in the U.K. and the University of Queensland in Australia. [Continue reading…]

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Potentially habitable planet discovered right next door

Scientific American reports: It was just over 20 years ago — a blink of a cosmic eye — that astronomers found the first planets orbiting stars other than our Sun. All these new worlds were gas-shrouded giants like Jupiter or Saturn and utterly inhospitable to life as we know it — but for years each discovery was dutifully reported as front-page news, while scientists and the public alike dreamed of a day when we would find a habitable world. An Earth-like place with plentiful surface water, neither frozen nor vaporized but in the liquid state so essential to life. Back then the safe bet was to guess that the discovery of such a planet would only come after many decades, and that when a promising new world’s misty shores materialized on the other side of our telescopes, it would prove too faraway and faint to study in any detail.

Evidently the safe bet was wrong. On Wednesday astronomers made the kind of announcement that can only occur once in human history: the discovery of the nearest potentially habitable world beyond our solar system. This world may be rocky like ours and whirls in a temperate orbit around the Sun’s closest stellar neighbor, the red dwarf star Proxima Centauri just over four light-years away. Their findings are reported in a study in the journal Nature.

Although technically still considered a “candidate” planet awaiting verification, most astronomers consulted for this story believe the world to be there. Scarcely more than the planet’s orbital period and approximate mass are known, but that is enough to send shivers down spines. Proxima Centauri shines with only about a thousandth of our Sun’s luminosity, meaning any life-friendly planets must huddle close. The newfound world, christened “Proxima b” by scientists, resides in an 11.2-day orbit where water — and thus the kind of life we understand — could conceivably exist. And it is likely to be little more than one-third heavier than Earth, suggesting it offers a solid surface upon which seas and oceans could pool. In a feat of discovery that could reshape the history of science and human dreams of interstellar futures, our species has uncovered a potentially habitable planet right next door. [Continue reading…]

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Biodiversity is below safe levels across more than half of world’s land, say scientists

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The Guardian reports: The variety of animals and plants has fallen to dangerous levels across more than half of the world’s landmass due to humanity destroying habitats to use as farmland, scientists have estimated.

The unchecked loss of biodiversity is akin to playing ecological roulette and will set back efforts to bring people out of poverty in the long term, they warned.

Analysing 1.8m records from 39,123 sites across Earth, the international study found that a measure of the intactness of biodiversity at sites has fallen below a safety limit across 58.1% of the world’s land.

Under a proposal put forward by experts last year, a site losing more than 10% of its biodiversity is considered to have passed a precautionary threshold, beyond which the ecosystem’s ability to function could be compromised.

“It’s worrying that land use has already pushed biodiversity below the level proposed as a safe limit,” said Prof Andy Purvis, of the Natural History Museum, and one of the authors. “Until and unless we can bring biodiversity back up, we’re playing ecological roulette.” [Continue reading…]

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A molecule deep in space could help explain the origins of life

Discover Magazine reports: A peculiar new molecule hovering within a star-forming dust cloud in deep in space could help explain why life on Earth is the way it is.

The cloud, called Sagittarius B2, resides near the center of the Milky Way, and it’s there that researchers from the California Institute of Technology discovered an organic element that displays a key property shared by all life. Propylene oxide is the first element discovered outside of our solar system to exhibit chirality, or the presence of two distinct, mirror-image forms. Many complex molecules have this property, including myriad organic molecules necessary for life. The chemical formula of these two versions is exactly the same, but the structure is flipped.

All life on Earth is composed of chiral molecules, and the versions organisms use, either right- or left-handed, determines fundamental properties of their biology. For example, all living things only use the right-handed form of the sugar ribose to form the backbone of DNA, giving it that the signature twist. You can think of molecular handedness by picturing gloves — hence the “handed terminology”. The gloves, or molecules, may look similar, but you could never put a left-handed glove on your right hand. [Continue reading…]

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How did Earth warm enough to support life?

Space.com reports: Life on Earth may owe its existence to incredibly powerful storms that erupted on the sun long ago, a new study suggests.

Potent and frequent solar eruptions could have warmed the planet enough for life to take root, and also provided the vital energy needed to transform simple molecules into the complex building blocks of life, such as DNA, researchers said.

The first organisms evolved on Earth about 4 billion years ago. This fact has long puzzled scientists, because in those days, the sun was only about 70 percent as bright as it is today.

“That means Earth should have been an icy ball,” study lead author Vladimir Airapetian, a solar scientist at NASA’s Goddard Space Flight Center in Greenbelt, Maryland, said in a statement. “Instead, geological evidence says it was a warm globe with liquid water. We call this the Faint Young Sun Paradox.” [Continue reading…]

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The long history of a short form

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Ryan Ruby writes: For a word that literally means definition, the aphorism is a rather indefinite genre. It bears a family resemblance to the fragment, the proverb, the maxim, the hypomnema, the epigram, the mantra, the parable, and the prose poem. Coined sometime between the fifth and third centuries BC as the title for one of the books of the Corpus Hippocraticum, the Aphorismi were originally a compendium of the latest medical knowledge. The penultimate aphorism, “In chronic disease an excessive flux from the bowels is bad,” is more representative of the collection’s contents than the first — “Life is short, art is long” — for which it is best known.

But in those six words lies a clue to the particular space aphorisms were supposed to define. Thanks to a semantic slippage between the Greek word techne and its English translation (via the Latin ars), the saying is often taken to mean that the works of human beings outlast their days. But in its original context, Hippocrates or his editors probably intended something more pragmatic: the craft of medicine takes a long time to learn, and physicians have a short time in which to learn it. Although what aphorisms have in common with the forms listed above is their brevity, what is delimited by the aphorism is not the number of words in which ideas are expressed but the scope of their inquiry. Unlike Hebrew proverbs, in which the beginning of wisdom is the fear of God, the classical aphorism is a secular genre concerned with the short span of time we are allotted on earth. Books of aphorisms are also therapeutic in nature, collections of practical wisdom through which we can rid ourselves of unnecessary suffering and achieve what Hippocrates’ contemporary Socrates called eudaimonia, the good life.

This is certainly what the Stoic philosopher Arrian had in mind when he whittled down the discourses of his master, Epictetus, into a handbook of aphorisms. The Enchiridion is composed of that mixture of propositional assertion and assertive imperative that is now a hallmark of the form. In it, Epictetus, a former slave, outlines the Stoic view that, while “some things are in our control,” most things are ruled by fate. The way to the good life is to bring what is up to us — our attitudes, judgments, and desires — into harmony with what is not up to us: what happens to our bodies, possessions, and reputations. If we accept that what does happen must happen, we will never be disappointed by vain hopes or sudden misfortunes. Our dispositions, not our destinies, are the real source of our unhappiness. [Continue reading…]

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One in five of world’s plant species at risk of extinction

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Phys.org reports: The first annual State of the World’s Plants report, which involved more than 80 scientists and took a year to produce, is a baseline assessment of current knowledge on the diversity of plants on earth, the global threats these plants currently face, as well as the policies in place and their effectiveness in dealing with threats.

“This is the first ever global assessment on the state of the world’s plants. We already have a ‘State of the World’s …birds, sea-turtles, forests, cities, mothers, fathers, children even antibiotics’ but not plants. I find this remarkable given the importance of plants to all of our lives- from food, medicines, clothing, building materials and biofuels, to climate regulation. This report therefore provides the first step in filling this critical knowledge gap.” said Professor Kathy Willis, Director of Science at the Royal Botanic Gardens, Kew at the report launch on Monday.

“But to have effect, the findings must serve to galvanise the international scientific, conservation, business and governmental communities to work together to fill the knowledge gaps we’ve highlighted and expand international collaboration, partnerships and frameworks for plant conservation and use,” she added.

The status of plants outlined in the report is based on the most up to date knowledge from around the world as of 2016 and is divided into three sections; describing the world’s plants, global threats to plants and policies and international trade. [Continue reading…]

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The spark of life and a burst of zinc fluorescence

For some religious believers, the idea that human life has a divine origin includes the notion that the biological event of conception has a divine component: the moment at which a soul enters a developing embryo.

It is now being claimed that this belief is supported by scientific evidence.

Citing a recently published study appearing in Scientific Reports, Catholic Online says:

Researchers discovered the moment a human soul enters an egg, which gives pro-life groups an even greater edge in the battle between embryonic life and death. The precise moment is celebrated with a zap of energy released around the newly fertilized egg.

Teresa Woodruff, one of the study’s senior authors and professor in obstetrics and gynecology at the university, delivered a press release in which she stated, “to see the zinc radiate out in a burst from each human egg was breathtaking.”

It’s easy to understand why images showing a burst of light as an egg is fertilized, might appear to provide scientific validation of religious belief.

But attaching religious significance to these findings requires ignoring a key detail in what has been reported.

If the zinc spark that’s been observed — a burst of zinc fluorescence that occurs as millions of zinc atoms get dumped out of the egg — actually bore a relationship with the arrival of a soul enabling the emergence of life, then no such sparks would have been photographed. Why? Because the experiment involved staging a facsimile of fertilization using a sperm enzyme, not live sperm.

Either the experimenters fooled God into placing souls into unfertilized eggs, or these “sparks of life” can be understood as chemical events — though no less wondrous to behold.

Moreover, for those who insist these zinc sparks are triggered by souls, they might need to make some theological revisions to accommodate the evidence that mice apparently possess souls too.

To understand the science in more detail, watch this:

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Being (almost) eaten alive can make you a diehard environmentalist

Becca Cudmore writes: In his Oscar acceptance speech, Leonardo DiCaprio said, “Making The Revenant was about man’s relationship to the natural world.” Perhaps the film’s most gripping illustration of this was when a grizzly bear nearly mauls DiCaprio’s character, an American fur trapper, to death. To be eaten by a predator, after all, may be the most apt display of man’s vulnerable state in nature. Onstage, DiCaprio evoked that vulnerable state, and made a forceful plea for global climate change action.

It turns out this isn’t the first time a near-fatal mauling has emboldened an environmentalist’s perspective. In 1985, the late philosopher Val Plumwood was nearly eaten by a saltwater crocodile. The harrowing experience inspired her to begin writing The Eye of the Crocodile, a series of essays posthumously published in 2012. In its first and most riveting piece, “Being Prey,” she explains how her critique of anthropocentrism — the idea that humans stand apart from nature — became palpable.

Plumwood was paddling through Australia’s Kakadu National Park in a 14-foot canoe in search of an Aboriginal rock art site. The hours passed, rain mounted, and she had found herself deep in a channel surrounded by steep mud banks and snags. When a sandy bar caused her to stop completely, she stepped out of the canoe and recalled how park owners had warned her of crocodiles hunting at the water’s edge. She paddled back into the main current and, rounding a bend, “saw in midstream what looked like a floating stick.” As the current moved Plumwood farther forward, “the stick developed eyes.” As the animal struck the canoe, she instinctively leapt onto the bank, into the lower branches of a paperbark tree. “But before my foot even tripped the first branch, I had a blurred, incredulous vision of great toothed jaws bursting from the water,” she writes. [Continue reading…]

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Will we know extraterrestrial life when we see it?

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Tina Hesman Saey writes: In a 1967 episode of Star Trek, Captain Kirk and crew investigated the mysterious murders of miners on the planet Janus VI. The killer, it turned out, was a rock monster called the Horta. But the Enterprise’s sensors hadn’t registered any signs of life in the creature. The Horta was a silicon-based life-form, rather than carbon-based like living things on Earth.

Still, it didn’t take long to determine that the Horta was alive. The first clue was that it skittered about. Spock closed the case with a mind meld, learning that the creature was the last of its kind, protecting its throng of eggs.

But recognizing life on different worlds isn’t likely to be this simple, especially if the recipe for life elsewhere doesn’t use familiar ingredients. There may even be things alive on Earth that have been overlooked because they don’t fit standard definitions of life, some scientists suspect. Astrobiologists need some ground rules — with some built-in wiggle room — for when they can confidently declare, “It’s alive!”

Among the researchers working out those rules is theoretical physicist Christoph Adami, who watches his own version of silicon-based life grow inside a computer at Michigan State University in East Lansing.

“It’s easy when it’s easy,” Adami says. “If you find something walking around and waving at you, it won’t be that hard to figure out that you’ve found life.” But chances are, the first aliens that humans encounter won’t be little green men. They will probably be tiny microbes of one color or another — or perhaps no color at all.

Trying to figure out how to recognize those alien microbes, especially if they are very strange, has led scientists to propose some basic criteria for distinguishing living from nonliving things. Many researchers insist that features such as active metabolism, reproduction and Darwinian evolution are de rigueur for any life, including extraterrestrials. Others add the requirement that life must have cells big enough to contain protein-building machines called ribosomes.

But such definitions can be overly restrictive. A list of specific criteria for life may give scientists tunnel vision, blinding them to the diversity of living things in the universe, especially in extreme environments, says philosopher of science Carol Cleland of the University of Colorado Boulder. Narrow definitions will “act as blinkers if you run into a form of life that’s very different.”

Some scientists, for instance, say viruses aren’t alive because they rely on their host cells to reproduce. But Adami disagrees. “There’s no doubt in my mind that biochemical viruses are alive,” he says. “They don’t carry with them everything they need to survive, but neither do we.” What’s important, Adami says, is that viruses transmit genetic information from one generation to another. Life, he says, is information that replicates.

Darwinian evolution should be off the table, too, Cleland says. Humans probably won’t be able to tell at a quick glance whether something is evolving, anyway. “Evolvability is hard to detect,” she says, “because you’ve got a snapshot and you don’t have time to hang around and watch it evolve.” [Continue reading…]

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Dolphins are helping us search for aliens

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Daniel Oberhaus writes: When twelve men gathered at the Green Bank Observatory in West Virginia to discuss the art and science of alien hunting in 1961, the Order of the Dolphin was born. A number of the brightest minds from a range of scientific disciplines, including three Nobel laureates, a young Carl Sagan, and an eccentric neuroscientist named John Lilly — who was best known for trying to talk to dolphins — were in attendance.

It was Lilly’s research that inspired the group’s name: If humans couldn’t even communicate with animals that shared most of our evolutionary history, he believed, they were a bit daft to think they could recognize signals from a distant planet. With that in mind, the Order of the Dolphin set out to determine what our ocean-going compatriots here on Earth might be able to teach us about talking to extraterrestrials.

Lilly’s work on interspecies communication has since gone in and out of vogue several times within the SETI (Search for Extraterrestrial Intelligence) community. Today, it’s back in fashion, thanks to new applications of information theory and to technological advancements, such as the Cetacean Hearing and Telemetry (CHAT) device, a submersible computer interface that establishes basic communication with dolphins. The return to dolphins as a model for alien intelligence came in 1999, when SETI Institute astronomer Laurance Doyle proposed using information theory to analyze animal communication systems, particularly the whistle repertoire of bottlenose dolphins. [Continue reading…]

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The combustion engines of life

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Alex Riley writes: For a large part of his life, Charles Darwin didn’t like peacocks. It wasn’t their loud vocalisations – a high-pitched, piercing combo of laughter and screaming. That he could deal with. What kept him up at night was the peacocks’ tails. As he wrote to a friend in 1860, the sight of those ornate feathers made him feel sick whenever he gazed at them. Why? Because he couldn’t explain them. The plumes of turquoise, blue and brown, trailing behind many times the bird’s body length or spread into a wide fan of flamboyancy, was an affront to his theory of evolution by natural selection, a process founded on efficiency and removal of extravagance.

Not only is such a train of feathers metabolically costly, it is also readily visible to any carnivore looking for an easy meal. With all the predation, pathogens and diseases that living things need to overcome, Darwin wondered, how could such self-destructive beauty evolve? Why would an animal go to such extremes to make life harder, and death more likely? He finally hit on a plausible answer in 1871. In the second part of his book The Descent of Man, he explained that there is more to life than mere survival. Animals need to have sex, too. And because females are often more heavily invested than males in egg production and parental care, they are more likely to take the lead in choosing mates, too. As Darwin wrote: ‘It’s not a struggle for existence, but a struggle between the males for the possession of the females.’

Female choice takes many forms. In some species, courting males fight each other, and the female’s decision is made for her. But in many others, males win mates by showing off through ornaments and display. Females choose those males with superior appearance or antics, and over many millennia the selected traits become amplified; nature is red in tooth and claw, but it is also no place for the ugly. In the oceans, male fish flirt using elongated dorsal fins. In the air, male butterflies glisten with iridescent tints of colour. Even ancient dinosaurs weren’t just fighters but flaunters, too. Take triceratops, an iconic dinosaur known for its three-horned face. Some studies suggest that this species’ large, bony frill, long regarded as a form of protection against predators, was actually a flashy come-hither sign to the opposite sex.

No males go to greater lengths of seduction than do the dinosaurs’ modern-day feathered descendants. As Darwin noted, birds are the most aesthetically elaborate of all animal groups: ‘They are ornamented by all sorts of combs, wattles, protuberances, horns, air-distended sacks, top-knots, naked shafts, plumes, and lengthened feathers gracefully springing from all parts of the body.’ And they don’t stop with physical display. Birds of paradise – a group of 42 species from deep within the rainforests of New Guinea – augment their gaudy plumage with carefully choreographed rituals of courtship. In Australia, bowerbirds construct gardens of locally collected objects, each categorised by colour, texture and shape. Songbirds sing for love.

If you want to understand male ornamentation, then, birds are the animals to study. And there is a lot left to understand, because Darwin merely scraped the surface. He never fully answered his own question about the value of sexual displays. When a peahen chooses a particular peacock with beautiful outspread feathers, what exactly is it that she is choosing? What is the peacock displaying? [Continue reading…]

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Why luck matters more than you might think

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Robert H Frank writes: I’m a lucky man. Perhaps the most extreme example of my considerable good fortune occurred one chilly Ithaca morning in November 2007, while I was playing tennis with my longtime friend and collaborator, the Cornell psychologist Tom Gilovich. He later told me that early in the second set, I complained of feeling nauseated. The next thing he knew, I was lying motionless on the court.

He yelled for someone to call 911, and then started pounding on my chest—something he’d seen many times in movies but had never been trained to do. He got a cough out of me, but seconds later I was again motionless with no pulse. Very shortly, an ambulance showed up.

Ithaca’s ambulances are dispatched from the other side of town, more than five miles away. How did this one arrive so quickly? By happenstance, just before I collapsed, ambulances had been dispatched to two separate auto accidents close to the tennis center. Since one of them involved no serious injuries, an ambulance was able to peel off and travel just a few hundred yards to me. EMTs put electric paddles on my chest and rushed me to our local hospital. There, I was loaded onto a helicopter and flown to a larger hospital in Pennsylvania, where I was placed on ice overnight.

Doctors later told me that I’d suffered an episode of sudden cardiac arrest. Almost 90 percent of people who experience such episodes don’t survive, and the few who do are typically left with significant impairments. And for three days after the event, my family tells me, I spoke gibberish. But on day four, I was discharged from the hospital with a clear head. Two weeks later, I was playing tennis with Tom again.

If that ambulance hadn’t happened to have been nearby, I would be dead.

Not all random events lead to favorable outcomes, of course. Mike Edwards is no longer alive because chance frowned on him. Edwards, formerly a cellist in the British pop band the Electric Light Orchestra, was driving on a rural road in England in 2010 when a 1,300-pound bale of hay rolled down a steep hillside and landed on his van, crushing him. By all accounts, he was a decent, peaceful man. That a bale of hay snuffed out his life was bad luck, pure and simple.

Most people will concede that I’m fortunate to have survived and that Edwards was unfortunate to have perished. But in other arenas, randomness can play out in subtler ways, causing us to resist explanations that involve luck. In particular, many of us seem uncomfortable with the possibility that personal success might depend to any significant extent on chance. As E. B. White once wrote, “Luck is not something you can mention in the presence of self-made men.” [Continue reading…]

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