We can’t pursue our lives without thinking that our lives matter—though one has to be careful here to distinguish the relevant sense of “matter." Simply to take actions on the basis of desires is to act as if your life matters. It’s inconceivable to pursue a human life without these kinds of presumptions—that your own life matters to some extent. Clinical depression is when you are convinced that you don’t and will never matter. That’s a pathological attitude, and it highlights, by its pathology, the way in which the mattering instinct normally functions. To be a fully functioning, non-depressed person is to live and to act, to take it for granted that you can act on your own behalf, pursue your goals and projects. And that we have a right to be treated in accord with our own commitment to our lives mattering. We quite naturally flare up into outrage and indignation when others act in violation of the presumption grounding the pursuance of our lives. So this is what I mean by the mattering instinct, that commitment to one’s own life that is inseparable from pursuing a coherent human life.
REBECCA NEWBERGER GOLDSTEIN, awarded the 2014 National Humanities Medal by President Obama, is a philosopher, novelist, and professor of English and Philosophy at NYU. Rebecca Newberger Goldstein's Edge Bio Page
It is going to be much more of a Wild West—what sorts of things get tried in education. The notion that we’re going to be all singing out of the same hymnal is just not going to be the case. And it may not be bad. The American federal system has been very effective in certain areas, but not in policies of higher education.
HOWARD GARDNER is the John H. and Elisabeth A. Hobbs Professor of Cognition and Education at the Harvard Graduate School of Education. Gardner also directs the Good Project. Howard Gardner's Edge Bio Page
That is basically what interests me—the double question of understanding our own biases, but also understanding the potential of using this indirect information and these indirect cues of quality of reputation in order to navigate this enormous amount of knowledge. What is interesting about Internet, and especially about the Web, is that Internet is not only an enormous reservoir of information, it is a reputational device. It means that it accumulates tons of evaluations of other people, so the information you get is pre-evaluated. This makes you go much faster. This is an evolutionary heuristic that we have, probably since the birth of the human mind.
Follow the people who know how to treat information. Don't go yourself for the solution. Follow those who have the solution. This is a super strong drive—to learn faster. Children know very well this drive. And of course it can bring you to conformism and have very negative side effects, but also can make you know faster. We know faster, not because there is a lot of information around, but because the information that is around is evaluated, it has a reputational label on it.
GLORIA ORIGGI is a researcher at the Centre Nationale de la Recherche Scientifique in Paris and a journalist. She is a best-selling novelist in the Italian language, a respected philosopher in French, a cognitive scientist in English, and the person you want to sit next to at a dinner party. Her latest book, La Reputation, was recently published in France. Gloria Origgi's Edge Bio Page
If you believe that you can harness empathy and make choices about when to experience it versus when not to, it adds a layer of responsibility to how you engage with other people. If you feel like you're powerless to control your empathy, you might be satisfied with whatever biases and limits you have on it. You might be okay with not caring about someone just because they're different from you. I want people to not feel safe empathizing in the way that they always have. I want them to understand that they're doing something deliberate when they connect with someone, and I want them to own that responsibility.
JAMIL ZAKI is an assistant professor of psychology at Stanford University and the director of the Stanford Social Neuroscience Lab. Jamil Zaki's Edge Bio Page
In modern science, and I include the humanities here, science in a German sense of science—rigorous scholarship across all domains—in modern science we've gotten used to the idea that science doesn't offer meaning in the way that institutional religions did in the past. I'm increasingly thinking that this idea that modernity puts us in a world without meaning—philosophers have banged on about this for a century-and-a-half—may be completely wrong. We may be living in an intellectual building site, where a new story is being constructed. It's vastly more powerful than the previous stories because it's the first one that is global. It's not anchored in a particular culture or a particular society. This is an origin story that works for humans in Beijing as well as in Buenos Aires.
It's a global origin story, and it sums over vastly more information than any early origin story. This is very, very powerful stuff. It's full of meaning. We're now at the point where, across so many domains, the amount of information, of good, rigorous ideas, is so rich that we can tease out that story.
DAVID CHRISTIAN is Professor of History, Macquarie University, Sydney; Author, Maps of Time: An Introduction to Big History. David Christian's Edge Bio Page
Once you really solve a problem like direct brain-computer interface ... when brains and computers can interact directly, to take just one example, that's it, that's the end of history, that's the end of biology as we know it. Nobody has a clue what will happen once you solve this. If life can basically break out of the organic realm into the vastness of the inorganic realm, you cannot even begin to imagine what the consequences will be, because your imagination at present is organic. So if there is a point of Singularity, as it's often referred to, by definition, we have no way of even starting to imagine what's happening beyond that.
DANIEL KAHNEMAN is the recipient of the Nobel Prize in Economics, 2002 and the Presidential Medal of Freedom, 2013. He is the Eugene Higgins Professor of Psychology Emeritus, Princeton, and author of Thinking Fast and Slow. Daniel Kahneman's Edge Bio Page
YUVAL NOAH HARARI is a professor in the Department of History, Hebrew University of Jerusalem, and author of Sapiens. Yuval Noah Harari's Edge Bio Page
Following January's publication of the Edge Question—2014, "What Scientific Idea Is Ready for Retirement?," the director Jesse Dylan approached Edge regarding putting together a documentary film on the project.
The result: Edge is pleased to present the world premiere of Dylan's interesting and engaging four-minute impressionistic montage, featuring appearences by a number of Edgies: Jerry Coyne, Daniel C. Dennett, George Dyson, David Gelernter, Rebecca Newberger Goldstein, Alison Gopnik, Kevin Kelly, Alex Pentland, Irene Pepperberg, Steven Pinker, Lee Smolin, Paul Steinhardt, and Frank Wilczek.
JESSE DYLAN is a filmmaker and founder, Creative Director and CEO of Wondros, a production company based in LA. He has created media projects for a diverse group of organizations, including George Soros and the Open Society Foundations, Clinton Global Initiative, Council on Foreign Relations, MIT Media Lab, the Columbia Journalism School, and Harvard Medical School. Among his best known works is in the Emmy Award-winning "Yes We Can—Barack Obama Music Video." Jesse Dylan's Edge Bio Page
It's a very interdisciplinary subject, there's no question about that. As I've said, a community of fate is about evoking norms and beliefs about the way in which the world works. That was part of what the great capacity of the leadership was—to change people's beliefs about whether they could do something and change something. The notion of beliefs of that sort comes from economics, comes from Bayesianism, comes from philosophy, comes from psychology. When you think about the organizational foundations for a community of fate, you're already in the world of sociology, economics, certainly political science, certainly history, in thinking about those issues. It's a multidisciplinary concept by its very nature. To answer the questions that we've been talking about in relationship to it requires a multidisciplinary approach.
We keep coming back to the issue of a community of fate: can it be for good or for bad, right? We can imagine the beer hall in Munich and what happened there that created a community of fate, and we can imagine the left-wing union organizers and communist intellectuals developing a different kind of community of fate. The real distinction between them is not just the ethical principles that inform them—that's clearly an important distinction—but what kind of community of fate it is. The terminology that I use there, and I keep repeating and want to get that through, is between an inclusive and an expansive community of fate versus an exclusive and narrowing community of fate. That's the difference.
MARGARET LEVI is the Director of the Center For Advanced Study in the Behavioral Sciences and Professor of Political Science at Stanford University. She is the Jere L. Bacharach Professor Emerita of International Studies at the University of Washington. Margaret Levi's Edge Bio Page
In the end, it's about admissible evidence and ultimately, we need to hold all scientific evidence to the same high standard. Right now we're using a lower standard for the replications involving negative findings when in fact this standard needs to be higher. To establish the absence of an effect is much more difficult than the presence of an effect.
SIMONE SCHNALL is a University Senior Lecturer and Director of the Cambridge Embodied Cognition and Emotion Laboratory at Cambridge University. Simone Schnall's Edge Bio Page
There are often future consequences for your current behavior. You can't just do whatever you want because if you are selfish now, it'll come back to bite you. In order for any of that to work, though, it relies on people caring about you being cooperative. There has to be a norm of cooperation. The important question then, in terms of trying to understand how we get people to cooperate and how we increase social welfare, is this: Where do these norms come from and how can they be changed? And since I spend all my time thinking about how to maximize social welfare, it also makes me stop and ask, "To what extent is the way that I am acting consistent with trying to maximize social welfare?"
DAVID RAND is Assistant Professor of Psychology, Economics, and Management at Yale University, and Director of Yale University’s Human Cooperation Laboratory. David Rand's Edge Bio page