What Can You Do About QAnon?: A Short Take from Documentary Filmmaker Kirby Ferguson

You know that QAnon sup­port­ers fig­ured promi­nent­ly in the Capi­tol insur­rec­tion. Two QAnon con­spir­a­cy the­o­rists now hold seats in Con­gress. And per­haps you read the dis­turb­ing pro­file this week­end about the QAnon sup­port­er who attend­ed the elite Dal­ton School in Man­hat­tan and then Har­vard. So–you’re maybe thinking–it’s final­ly worth under­stand­ing what QAnon is, and what we can do about it. Above, watch a 10 minute Op-Doc from film­mak­er Kir­by Fer­gu­son, whose work we’ve fea­tured here before. As you’ll see, his rec­om­men­da­tions (from late Octo­ber) align with expert advice found in our recent post, How to Talk with a Con­spir­a­cy The­o­rist: What the Experts Rec­om­mend. After the vio­lence of Jan­u­ary 6, how­ev­er, it’s rea­son­able to ask whether we need some­thing more than cod­dling and patience.

Relat­ed Con­tent:

Con­stant­ly Wrong: Film­mak­er Kir­by Fer­gu­son Makes the Case Against Con­spir­a­cy The­o­ries

How to Talk with a Con­spir­a­cy The­o­rist: What the Experts Rec­om­mend

by | Permalink | Make a Comment ( 7 ) |

How to Talk with a Conspiracy Theorist: What the Experts Recommend

Why do peo­ple pledge alle­giance to views that seem fun­da­men­tal­ly hos­tile to real­i­ty? Maybe believ­ers in shad­owy, evil forces and secret cabals fall prey to moti­vat­ed rea­son­ing. Truth for them is what they need to believe in order to get what they want. Their cer­tain­ty in the just­ness of a cause can feel as com­fort­ing as a warm blan­ket on a winter’s night. But con­spir­a­cy the­o­ries go far­ther than pri­vate delu­sions of grandeur. They have spilled into the streets, into the halls of the U.S. Capi­tol build­ing and var­i­ous state­hous­es. Con­spir­a­cy the­o­ries about a “stolen” 2020 elec­tion are out for blood.

As dis­tress­ing as such recent pub­lic spec­ta­cles seem at present, they hard­ly come near the harm accom­plished by pro­pa­gan­da like Plan­dem­ic—a short film that claims the COVID-19 cri­sis is a sin­is­ter plot—part of a wave of dis­in­for­ma­tion that has sent infec­tion and death rates soar­ing into the hun­dreds of thou­sands.

We may nev­er know the num­bers of peo­ple who have infect­ed oth­ers by refus­ing to take pre­cau­tions for them­selves, but we do know that the num­ber of peo­ple in the U.S. who believe con­spir­a­cy the­o­ries is alarm­ing­ly high.

A Pew Research sur­vey of adults in the U.S. “found that 36% thought that these con­spir­a­cy the­o­ries” about the elec­tion and the pan­dem­ic “were prob­a­bly or def­i­nite­ly true,” Tanya Basu writes at the MIT Tech­nol­o­gy Review. “Per­haps some of these peo­ple are your fam­i­ly, your friends, your neigh­bors.” Maybe you are con­spir­a­cy the­o­rist your­self. After all, “it’s very human and nor­mal to believe in con­spir­a­cy the­o­ries…. No one is above [them]—not even you.” We all resist facts, as Cass Sun­stein (author of Con­spir­a­cy The­o­ries and Oth­er Dan­ger­ous Ideas) says in the Vox video above, that con­tra­dict cher­ished beliefs and the com­mu­ni­ties of peo­ple who hold them.

So how do we dis­tin­guish between real­i­ty-based views and con­spir­a­cy the­o­ries if we’re all so prone to the lat­ter? Stan­dards of log­i­cal rea­son­ing and evi­dence still help sep­a­rate truth from false­hood in lab­o­ra­to­ries. When it comes to the human mind, emo­tions are just as impor­tant as data. “Con­spir­a­cy the­o­ries make peo­ple feel as though they have some sort of con­trol over the world,” says Daniel Romer, a psy­chol­o­gist and research direc­tor at the Uni­ver­si­ty of Pennsylvania’s Annen­berg Pub­lic Pol­i­cy Cen­ter. They’re air­tight, as Wired shows below, and it can be use­less to argue.

Basu spoke with experts like Romer and the mod­er­a­tors of Reddit’s r/ChangeMyView com­mu­ni­ty to find out how to approach oth­ers who hold beliefs that cause harm and have no basis in fact. The con­sen­sus rec­om­mends pro­ceed­ing with kind­ness, find­ing some com­mon ground, and apply­ing a degree of restraint, which includes drop­ping or paus­ing the con­ver­sa­tion if things get heat­ed. We need to rec­og­nize com­pet­ing moti­va­tions: “some peo­ple don’t want to change, no mat­ter the facts.”

Unreg­u­lat­ed emo­tions can and do under­mine our abil­i­ty to rea­son all the time. We can­not ignore or dis­miss them; they can be clear indi­ca­tions some­thing has gone wrong with our think­ing and per­haps with our men­tal and phys­i­cal health. We are all sub­ject­ed, though not equal­ly, to incred­i­ble amounts of height­ened stress under our cur­rent con­di­tions, which allows bad actors like the still-cur­rent U.S. Pres­i­dent to more eas­i­ly exploit uni­ver­sal human vul­ner­a­bil­i­ties and “weaponize moti­vat­ed rea­son­ing,” as Uni­ver­si­ty of Cal­i­for­nia, Irvine social psy­chol­o­gist Peter Dit­to observes.

To help counter these ten­den­cies in some small way, we present the resources above. In Bill Nye’s Big Think answer to a video ques­tion from a view­er named Daniel, the long­time sci­ence com­mu­ni­ca­tor talks about the dis­com­fort of cog­ni­tive dis­so­nance. “The way to over­come that,” he says, is with the atti­tude, “we’re all in this togeth­er. Let’s learn about this togeth­er.”

We can per­haps best approach those who embrace harm­ful con­spir­a­cy the­o­ries by not imme­di­ate­ly telling them that we know more than they do. It’s a con­ver­sa­tion that requires some intel­lec­tu­al humil­i­ty and acknowl­edge­ment that change is hard and it feels real­ly scary not to know what’s going on. Below, see an abridged ver­sion of MIT Tech­nol­o­gy Review’s ten tips for rea­son­ing with a con­spir­a­cy the­o­rist, and read Basu’s full arti­cle here.

  1. Always, always speak respect­ful­ly: “With­out respect, com­pas­sion, and empa­thy, no one will open their mind or heart to you. No one will lis­ten.”
  2. Go pri­vate: Using direct mes­sages when online “pre­vents dis­cus­sion from get­ting embar­rass­ing for the poster, and it implies a gen­uine com­pas­sion and inter­est in con­ver­sa­tion rather than a desire for pub­lic sham­ing.”
  3. Test the waters first: “You can ask what it would take to change their mind, and if they say they will nev­er change their mind, then you should take them at their word and not both­er engag­ing.”
  4. Agree: “Con­spir­a­cy the­o­ries often fea­ture ele­ments that every­one can agree on.”
  5. Try the “truth sand­wich”: “Use the fact-fal­la­cy-fact approach, a method first pro­posed by lin­guist George Lakoff.”
  6. Or use the Socrat­ic method: This “chal­lenges peo­ple to come up with sources and defend their posi­tion them­selves.”
  7. Be very care­ful with loved ones: “Bit­ing your tongue and pick­ing your bat­tles can help your men­tal health.”
  8. Real­ize that some peo­ple don’t want to change, no mat­ter the facts.
  9. If it gets bad, stop: “One r/ChangeMyView mod­er­a­tor sug­gest­ed ‘IRL calm­ing down’: shut­ting off your phone or com­put­er and going for a walk.”
  10. Every lit­tle bit helps. “One con­ver­sa­tion will prob­a­bly not change a person’s mind, and that’s okay.”

Relat­ed Con­tent: 

Con­stant­ly Wrong: Film­mak­er Kir­by Fer­gu­son Makes the Case Against Con­spir­a­cy The­o­ries

Neil Arm­strong Sets Straight an Inter­net Truther Who Accused Him of Fak­ing the Moon Land­ing (2000)

Michio Kaku & Noam Chom­sky School Moon Land­ing and 9/11 Con­spir­a­cy The­o­rists

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Social Psychologist Erich Fromm Diagnoses Why People Wear a Mask of Happiness in Modern Society (1977)

Mod­ern man still is anx­ious and tempt­ed to sur­ren­der his free­dom to dic­ta­tors of all kinds, or to lose it by trans­form­ing him­self into a small cog in the machine. —Erich Fromm

There are more think pieces pub­lished every day than any one per­son can read about our cur­rent moment of social dis­in­te­gra­tion. But we seem to have lost touch with the insights of social psy­chol­o­gy, a field that dom­i­nat­ed pop­u­lar intel­lec­tu­al dis­course in the post-war 20th cen­tu­ry, large­ly due to the influ­en­tial work of Ger­man exiles like Erich Fromm. The human­ist philoso­pher and psychologist’s “pre­scient 1941 trea­sure Escape from Free­dom,writes Maria Popo­va, serves as what he called “‘a diag­no­sis rather than a prog­no­sis,’ writ­ten dur­ing humanity’s grimmest descent into mad­ness in WWII, lay­ing out the foun­da­tion­al ideas on which Fromm would lat­er draw in con­sid­er­ing the basis of a sane soci­ety,” the title of his 1955 study of alien­ation, con­for­mi­ty, and author­i­tar­i­an­ism.

Fromm “is an unjust­ly neglect­ed fig­ure,” Kier­an Durkin argues at Jacobin, “cer­tain­ly when com­pared with his erst­while Frank­furt School col­leagues, such as Max Horkheimer and Theodor Adorno.” But he has much to offer as a “ground­ed alter­na­tive” to their crit­i­cal the­o­ry, and his work “reveals a dis­tinct­ly more opti­mistic and hope­ful engage­ment with the ques­tion of rad­i­cal social change.” Nonethe­less, Fromm well under­stood that social dis­eases must be iden­ti­fied before they can be treat­ed, and he did not sug­ar­coat his diag­noses. Had soci­ety become more “sane” thir­ty-plus years after the war? Fromm didn’t think so.

In the 1977 inter­view clip above, Fromm defends his claim that “We live in a soci­ety of noto­ri­ous­ly unhap­py peo­ple,” which the inter­view­er calls an “incred­i­ble state­ment.” Fromm replies:

For me it isn’t incred­i­ble at all, but if you just open your eyes, you see it. That is, most peo­ple pre­tend that they are hap­py, even to them­selves, because if you are unhap­py, you are con­sid­ered a fail­ure, so you must wear the mask of being sat­is­fied, of hap­py.

Con­trast this obser­va­tion with Albert Camus’ 1959 state­ment, “Today hap­pi­ness is like a crimenev­er admit it. Don’t say ‘I’m hap­py’ oth­er­wise you will hear con­dem­na­tion all around.” Were Fromm and Camus observ­ing vast­ly dif­fer­ent cul­tur­al worlds? Or is it pos­si­ble that in the inter­ven­ing years, forced hap­pi­nessakin to the social­ly coerced emo­tions Camus depict­ed in The Strangerhad become nor­mal­ized, a screen of denial stretched over exis­ten­tial dread, eco­nom­ic exploita­tion, and social decay?

Fromm’s diag­no­sis of forced hap­pi­ness res­onates strong­ly with The Stranger (and Bil­lie Hol­i­day), and with the image-obsessed soci­ety in which we live most of our lives now, pre­sent­ing var­i­ous curat­ed per­son­ae on social media and video­con­fer­enc­ing apps. Unhap­pi­ness may be a byprod­uct of depres­sion, vio­lence, pover­ty, phys­i­cal ill­ness, social alien­ation… but its man­i­fes­ta­tions pro­duce even more of the same: “Them that’s got shall get / Them that’s not shall lose.” If you’re unhap­py, says Fromm, “you lose cred­it on the mar­ket, you’re no longer a nor­mal per­son or a capa­ble per­son. But you just have to look at peo­ple. You only have to see how behind the mask there is unrest.”

Have we learned how to look at peo­ple behind the mask? Is it pos­si­ble to do so when we most­ly inter­act with them from behind a screen? These are the kinds of ques­tions Fromm’s work can help us grap­ple with, if we’re will­ing to accept his diag­no­sis and tru­ly reck­on with our unhap­pi­ness.

Relat­ed Con­tent: 

Albert Camus Explains Why Hap­pi­ness Is Like Com­mit­ting a Crime—”You Should Nev­er Admit to it” (1959)

How Much Mon­ey Do You Need to Be Hap­py? A New Study Gives Us Some Exact Fig­ures

The UN’s World Hap­pi­ness Report Ranks “Social­ist Friend­ly” Coun­tries like Fin­land, Nor­way, Den­mark, Ice­land & Swe­den as Among the Hap­pi­est in the World

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The 25th Amendment: An Introduction

Read along with the text of the 25th Amend­ment online here. And get some back­ground from the Con­sti­tu­tion Cen­ter here, and Vox’s explain­er here.

by | Permalink | Make a Comment ( 1 ) |

Antonio Gramsci Writes a Column, “I Hate New Year’s Day” (January 1, 1916)

I want every morn­ing to be a new year’s for me. Every day I want to reck­on with myself, and every day I want to renew myself. No day set aside for rest. I choose my paus­es myself, when I feel drunk with the inten­si­ty of life and I want to plunge into ani­mal­i­ty to draw from it new vigour.

“Every­day is like Sun­day,” sang the singer of our mopey ado­les­cence, “In the sea­side town that they for­got to bomb.” Some­how I could feel the grey malaise of post-indus­tri­al Britain waft across the ocean when I heard these words… the drea­ry same­ness of the days, the desire for a con­fla­gra­tion to wipe it all away….

The call for total anni­hi­la­tion is not the sole province of supervil­lains and heads of state. It is the same desire Andrew Mar­vell wrote of cen­turies ear­li­er in “The Gar­den.” The mind, he observed, “with­draws into its hap­pi­ness” and cre­ates “Far oth­er worlds, and oth­er seas; Anni­hi­lat­ing all that’s made / To a green thought in a green shade.”

Is not anni­hi­la­tion what we seek each year on New Year’s Eve? To col­lec­tive­ly wipe away the bad past by fiat, with fire­works? To wel­come a bet­ter future in the morn­ing, because an arbi­trary record keep­ing sys­tem put in place before Mar­vell was born tells us we can? The prob­lem with this, argued Ital­ian Marx­ist par­ty poop­er and the­o­rist Anto­nio Gram­sci, is the prob­lem with dates in gen­er­al. We don’t get to sched­ule our apoc­a­lypses.

On Jan­u­ary 1st, 1916, Gram­sci pub­lished a col­umn titled “I Hate New Year’s Day” in the Ital­ian Social­ist Party’s offi­cial paper Avan­ti!, which he began co-edit­ing that year.

Every morn­ing, when I wake again under the pall of the sky, I feel that for me it is New Year’s day.

That’s why I hate these New Year’s that fall like fixed matu­ri­ties, which turn life and human spir­it into a com­mer­cial con­cern with its neat final bal­ance, its out­stand­ing amounts, its bud­get for the new man­age­ment. They make us lose the con­ti­nu­ity of life and spir­it. You end up seri­ous­ly think­ing that between one year and the next there is a break, that a new his­to­ry is begin­ning; you make res­o­lu­tions, and you regret your irres­o­lu­tion, and so on, and so forth. This is gen­er­al­ly what’s wrong with dates.

The dates we keep, he says, are forms of “spir­i­tu­al time-serv­ing” imposed on us from with­out by “our sil­ly ances­tors.” They have become “inva­sive and fos­siliz­ing,” forc­ing life into repeat­ing series of “manda­to­ry col­lec­tive rhythms” and forced vaca­tions. But that is not how life should work, accord­ing to Gram­sci.

Whether or not we find mer­it in his cranky pro­nounce­ments, or in his desire for social­ism to “hurl into the trash all of these dates with have no res­o­nance in our spir­it,” we can all take one thing away from Gram­sci’s cri­tique of dates, and maybe make anoth­er res­o­lu­tion today: to make every morn­ing New Year’s, to reck­on with and renew our­selves dai­ly, no mat­ter what the cal­en­dar tells us to do. Read a full trans­la­tion of Gram­sci’s col­umn at View­point Mag­a­zine.

Relat­ed Con­tent:

Woody Guthrie’s Doo­dle-Filled List of 33 New Year’s Res­o­lu­tions From 1943

Mar­i­lyn Monroe’s Go-Get­ter List of New Year’s Res­o­lu­tions (1955)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Your 15 Favorite Posts on Open Culture This Year–and What a Year It Has Been


So, it’s been a year. For those of us in parts of the world where the pan­dem­ic still rages uncon­tained, it’s going to be an even longer win­ter. It may be utter­ly triv­i­al­iz­ing to speak of sil­ver lin­ings when it comes to clouds this size, but there’s no rea­son not to use our time wise­ly in quar­an­tine, lock­down, cocoon­ing, or what­ev­er we’re call­ing it these days. For all of the enor­mous chal­lenges, out­rages, sor­rows, and hor­rors of 2020, nat­ur­al and man­made, we can be grate­ful for so many oppor­tu­ni­ties for per­son­al growth.

“Those of us who are not sick, are not front­line work­ers, and are not deal­ing with oth­er eco­nom­ic or hous­ing dif­fi­cul­ties” Rebec­ca Sol­nit writes, are giv­en the task “to under­stand this moment, what it might require of us, and what it might make pos­si­ble.” It is a moment, she says (echo­ing Hei­deg­ger’s rumi­na­tions on life after the drop­ping of the atom­ic bombs), in which “the impos­si­ble has already hap­pened.”

Impos­si­bles can be cat­a­stroph­ic and world chang­ing dis­as­ters that “begin sud­den­ly and nev­er real­ly end.” They can also be rad­i­cal respons­es to dis­as­ter that open up pos­si­bil­i­ties we nev­er imag­ined:

A dis­as­ter (which orig­i­nal­ly meant “ill-starred”, or “under a bad star”) changes the world and our view of it. Our focus shifts, and what mat­ters shifts. What is weak breaks under new pres­sure, what is strong holds, and what was hid­den emerges. Change is not only pos­si­ble, we are swept away by it. We our­selves change as our pri­or­i­ties shift, as inten­si­fied aware­ness of mor­tal­i­ty makes us wake up to our own lives and the pre­cious­ness of life. Even our def­i­n­i­tion of “we” might change as we are sep­a­rat­ed from school­mates or co-work­ers, shar­ing this new real­i­ty with strangers. Our sense of self gen­er­al­ly comes from the world around us, and right now, we are find­ing anoth­er ver­sion of who we are.

It is no exag­ger­a­tion to say we have col­lec­tive­ly wit­nessed the world change in a mat­ter of a few months. Since Sol­nit wrote in April, we’ve had many more oppor­tu­ni­ties to meet cir­cum­stances wild­ly beyond our con­trol. We are shaped by events, but how we respond, indi­vid­u­al­ly and togeth­er, also deter­mines the kind of peo­ple we become.

We at Open Cul­ture like to think we’ve con­tributed in some small way to our read­ers’ per­son­al growth in the time of coro­n­avirus, to their view of the world and their sense of who “we” are. Our read­ers respond­ed most to mes­sages of hope, resources for self-improve­ment and self-under­stand­ing, and cul­tur­al phe­nom­e­na that have become sources of delight and inspi­ra­tion no mat­ter what’s going on. See our 15 top posts of 2020 below.

  1. Quar­an­tined Ital­ians Send a Mes­sage to Them­selves 10 Days Ago: What They Wish They Knew Then
  2. Down­load Free Col­or­ing Books from 113 Muse­ums
  3. Use Your Time in Iso­la­tion to Learn Every­thing You’ve Always Want­ed To: Free Online Cours­es, Audio Books, eBooks, Movies, Col­or­ing Books & More
  4. Exquis­ite 2300-Year-Old Scythi­an Woman’s Boot Pre­served in the Frozen Ground of the Altai Moun­tains
  5. Hayao Miyazaki’s Stu­dio Ghi­b­li Releas­es Free Back­grounds for Vir­tu­al Meet­ings: Princess Mononoke, Spir­it­ed Away & More
  6. Google Intro­duces 6‑Month Career Cer­tifi­cates, Threat­en­ing to Dis­rupt High­er Edu­ca­tion with “the Equiv­a­lent of a Four-Year Degree”
  7. Janis Joplin & Tom Jones Bring the House Down in an Unlike­ly Duet of “Raise Your Hand” (1969)
  8. The Names of 1.8 Mil­lion Eman­ci­pat­ed Slaves Are Now Search­able in the World’s Largest Genealog­i­cal Data­base, Help­ing African Amer­i­cans Find Lost Ances­tors
  9. Why “The Girl from Ipane­ma”‘ Is a Rich­er & Weird­er Song Than You Ever Real­ized
  10. Watch the Rolling Stones Play “You Can’t Always Get What You Want” While Social Dis­tanc­ing in Quar­an­tine
  11. Bill Mur­ray Explains How He Was Saved by John Prine
  12. The Sto­ry Behind the Icon­ic Pho­to­graph of 11 Con­struc­tion Work­ers Lunch­ing 840 Feet Above New York City (1932)
  13. The Grate­ful Dead’s “Rip­ple” Played By Musi­cians Around the World (with Cameos by David Cros­by, Jim­my Buf­fett & Bill Kreutz­mann)
  14. Watch Joni Mitchell Sing an Immac­u­late Ver­sion of Her Song “Coy­ote,” with Bob Dylan, Roger McGuinn & Gor­don Light­foot (1975)
  15. The 150 Best Pod­casts to Enrich Your Mind

Let us know in the com­ments what oth­er posts that did­n’t make the list res­onat­ed with you in this time of sweep­ing change, and why. Per­haps it’s one more cos­mic irony that the night­mar­ish year of 2020 also hap­pens to be the num­ber we use to sym­bol­ize per­fect hind­sight. But also tell us, read­ers, what did you learn this year, and how did you grow and change in ways you might have thought impos­si­ble a year ago?

Relat­ed Con­tent:

The 150 Best Pod­casts to Enrich Your Mind 

1,500 Free Online Cours­es from Top Uni­ver­si­ties 

Sign Up for Open Culture’s Free Dai­ly Email 

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness.

The UN’s World Happiness Report Ranks “Socialist Friendly” Countries like Finland, Norway, Denmark, Iceland & Sweden as Among the Happiest in the World

One of the most per­ni­cious, “dan­ger­ous, anti-human and soul-crush­ing” myths in the busi­ness world, writes Liz Ryan at Forbes, is the “idi­ot­ic nos­trum” that has also crept into gov­ern­ment and char­i­ta­ble work: “If you can’t mea­sure it, you can’t man­age it.” The received wis­dom is some­times phrased more cyn­i­cal­ly as “if you can’t mea­sure it, it didn’t hap­pen,” or more pos­i­tive­ly as “if you can’t mea­sure it, you can’t improve it.”

But “the impor­tant stuff can’t be mea­sured,” says Ryan. Don’t we all want to believe that? “Can’t Buy Me Love” and so forth. Maybe it’s not that sim­ple, either. Take hap­pi­ness, for exam­ple. We might say we dis­agree about its rel­a­tive impor­tance, but we all go about the busi­ness of try­ing to buy hap­pi­ness any­way. In our hearts of hearts, it’s a more or less an unques­tion­able good. So why does it seem so scarce and seem to cost so much?  Maybe the prob­lem is not that hap­pi­ness can’t be mea­sured but that it can’t be com­mod­i­fied.

Bud­dhist economies like Bhutan, for exam­ple, run on a GHI (Gross Nation­al Hap­pi­ness) index instead of GDP, and pose the ques­tion of whether the issue of nation­al hap­pi­ness is one of pri­or­i­ties. In oth­er words, “you get what you mea­sure.” In March, Lau­ra Beg­ley Bloom cit­ed the 20 hap­pi­est coun­tries in the world at Forbes, using the UN’s 2020 World Hap­pi­ness Report, “a land­mark sur­vey of the state of glob­al hap­pi­ness,” as the report’s web­site describes it, “that ranks 156 coun­tries by how hap­py their cit­i­zens per­ceive them­selves to be.”

Hap­pi­ness is mea­sured across urban and rur­al envi­ron­ments and accord­ing to envi­ron­men­tal qual­i­ty and sus­tain­able devel­op­ment met­rics. The report uses six rubrics to assess happiness—levels of GDP, life expectan­cy, gen­eros­i­ty, social sup­port, free­dom and cor­rup­tion, and income. Their assess­ment relied on self-report­ing, to give “a direct voice to the pop­u­la­tion as opposed the more top-down approach of decid­ing ex-ante what ought to mat­ter.”  The last chap­ter attempts to account for the so-called “Nordic Excep­tion,” or the puz­zling fact that “Nordic coun­tries are con­stant­ly among the hap­pi­est in the world.”

Maybe this fact is only puz­zling if you begin with the assump­tion that wealthy cap­i­tal­ist economies pro­mote hap­pi­ness. But the top ten hap­pi­est coun­tries are wealthy “social­ist friend­ly” mixed economies, as Bill Maher jokes in the clip at the top, say­ing that in the U.S. “the right has a hard time under­stand­ing we don’t want long lines for bread social­ism, we want that you don’t have to win the lot­to to afford brain surgery social­ism.” This is com­e­dy, not tren­chant geo-polit­i­cal analy­sis, but it alludes to anoth­er sig­nif­i­cant fact.

Most of the world’s unhap­pi­est coun­tries and cities are for­mer­ly col­o­nized places whose economies, infra­struc­tures, and sup­ply chains have been desta­bi­lized by sanc­tions (which cause long bread lines), bombed out of exis­tence by wealth­i­er coun­tries, and destroyed by cli­mate cat­a­stro­phes. The report does not ful­ly explore the mean­ing of this data, focus­ing, under­stand­ably, on what makes pop­u­la­tions hap­py. But an under­ly­ing theme is the sug­ges­tion that hap­pi­ness is some­thing we achieve in real, mea­sur­able eco­nom­ic rela­tion with each oth­er, not sole­ly in the pur­suit of indi­vid­u­al­ist ideals.

Relat­ed Con­tent:  

How Much Mon­ey Do You Need to Be Hap­py? A New Study Gives Us Some Exact Fig­ures

Cre­ativ­i­ty, Not Mon­ey, is the Key to Hap­pi­ness: Dis­cov­er Psy­chol­o­gist Mihaly Csikszentmihaly’s The­o­ry of “Flow”

Albert Camus Explains Why Hap­pi­ness Is Like Com­mit­ting a Crime—”You Should Nev­er Admit to it” (1959)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

How Do Vaccines (Including the COVID-19 Vaccines) Work?: Watch Animated Introductions

The oth­er day, I found myself read­ing about what life is like in coun­tries that have suc­cess­ful­ly min­i­mized the pan­dem­ic: wor­ry free hol­i­days, meet­ing friends and fam­i­ly with­out the dan­ger of infec­tion, a gen­er­al air of nor­mal­cy thanks to a com­bi­na­tion of rig­or­ous pub­lic health efforts and pub­lic coop­er­a­tion. I live in the U.S., where the polit­i­cal par­ty cur­rent­ly in pow­er (and des­per­ate to keep it) con­vinced mil­lions of my fel­low cit­i­zens that the virus was a hoax, a scam, a polit­i­cal ploy. The real­i­ty of a virus-free exis­tence seems like a fairy tale.

But per­haps, after a year of death, suf­fer­ing, and luna­cy, we will begin to see the tide turn once enough peo­ple get vac­ci­nat­ed…  if we can over­come the mas­sive wave of anti-sci­ence bias and dis­in­for­ma­tion about vac­cines…. “The anti-vac­ci­na­tion move­ment is going to make Covid-19 more dif­fi­cult to get under con­trol,” says Scott Ratzan, dis­tin­guished lec­tur­er at the CUNY Grad­u­ate School of Pub­lic Health and Health Pol­i­cy.

Long before the vac­cine arrived, Kather­ine O’Brien, a direc­tor at WHO, not­ed there was already a promi­nent “anti-vac­ci­na­tion voice” on social media. “We have to take this seri­ous­ly,” she told The BMJ. “Vac­ci­na­tion isn’t just an indi­vid­ual choice; it pro­tects those who can’t be vac­ci­nat­ed.” We’ve seen the term “herd immu­ni­ty”  mis­used a lot late­ly. What it essen­tial­ly means is that a small num­ber of peo­ple can be shield­ed from the virus if the vast major­i­ty get vac­ci­nat­ed. Or as WHO puts it, “herd immu­ni­ty is achieved by pro­tect­ing peo­ple from a virus, not by expos­ing them to it.”

All of this means there will like­ly nev­er be a more crit­i­cal moment to edu­cate our­selves and oth­ers on the sci­ence of vac­cines. We may not sway those faith­ful to a cer­tain nar­ra­tive, but it can help shift the con­ver­sa­tion from fears of the unknown to the long his­to­ry of the known when it comes to erad­i­cat­ing high­ly infec­tious, dead­ly dis­eases. A great way to start is with the basics, which you’ll find in the videos above from TED-Ed, Mech­a­nisms of Med­i­cine, and PBS. Watch them your­self, share them on social media, and keep the con­ver­sa­tion about vac­cines’ effi­ca­cy going.

In the TED-Ed les­son just above, we learn some more spe­cif­ic infor­ma­tion about the key phas­es of devel­op­ing a new vac­cine: explorato­ry research, clin­i­cal test­ing, and man­u­fac­tur­ing. You’ll find much more detailed infor­ma­tion on the his­to­ry of vac­cines, spu­ri­ous anti-vac­ci­na­tion claims, and the coro­n­avirus vac­cines now on the mar­ket and cur­rent­ly ship­ping around the world, at the award-win­ning site, The His­to­ry of Vac­cines, from the Col­lege of Physi­cians of Philadel­phia.

The COVID-19 vac­cine is a spe­cial kind of vac­cine (mRNA) that works dif­fer­ent­ly from most, and you can learn about how it works here. A quick primer on herd immu­ni­ty appears at the bot­tom.

Relat­ed Con­tent: 

What Does the Unit­ed States’ Coro­n­avirus Response Look Like Abroad?: Watch the Rest of the World Stare Aghast at Our Han­dling of COVID-19

Inter­ac­tive Web Site Tracks the Glob­al Spread of the Coro­n­avirus: Cre­at­ed and Sup­port­ed by Johns Hop­kins

19th Cen­tu­ry Maps Visu­al­ize Measles in Amer­i­ca Before the Mir­a­cle of Vac­cines

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness.

« Go BackMore in this category... »
Quantcast