“Odyssey of the Ear”: A Beautiful Animation Shows How Sounds Travel Into Our Ears and Become Thoughts in Our Brain

As all school­child­ren know, we hear with our ears. And as all school­child­ren also prob­a­bly know, we hear with our brains — or if they don’t know it, at least they must sus­pect it, giv­en the way sounds around us seem to turn with­out effort into thoughts in our heads. But how? It’s the inter­face between ear and brain where things get more com­pli­cat­ed, but “Odyssey of the Ear,” the six-minute video above, makes it much clear­er just how sound gets through our ears and into our brains. Suit­able for view­ers of near­ly any age, it com­bines sil­hou­ette ani­ma­tion (of the kind pio­neered by Lotte Reiniger) with live action, pro­jec­tion, and even dance.

Accord­ing to the video, which was orig­i­nal­ly pro­duced as part of Har­vardX’s Fun­da­men­tals of Neu­ro­science course, the process works some­thing like this. Our out­er ear col­lects sounds from our envi­ron­ment when things vibrate in the phys­i­cal world, pro­duc­ing vari­a­tions in air pres­sure, or “sound waves” that pass through the air.

The sound waves enter the ear and pass down through the audi­to­ry canal, at the end of which they hit the ear drum. The ear drum trans­fers the vibra­tions of the sound waves to a “series of lit­tle bones,” three of them, called the ossi­cles, or “ham­mer, anvil, and stir­rup.” These trans­mit the sounds to the flu­id-filled inner ear through a mem­brane called the “oval win­dow.”

Inside the inner ear is the snail-shaped organ known as the cochlea, and inside the cochlea is the organ of cor­ti, and inside the organ of cor­ti are “thou­sands of audi­to­ry hair cells,” actu­al­ly recep­tor neu­rons called stere­ocil­ia, that “con­vert the motion ener­gy of sound waves into elec­tri­cal sig­nals that are com­mu­ni­cat­ed to the audi­to­ry nerve.” From there, “the sig­nal goes into struc­tures deep­er in the brain, until at last it reach­es the audi­to­ry cor­tex, where we con­scious­ly expe­ri­ence sound.” That con­scious expe­ri­ence of sound may make it feel as if we imme­di­ate­ly rec­og­nize and con­sid­er all the nois­es, voic­es, or music we hear, but as “Odyssey of the Ear” reveals, sound waves have to make quite an epic jour­ney before they reach our brains at all. At that point the waves them­selves may have dis­si­pat­ed, but they live on in our con­scious­ness. In oth­er words, “the brain has tak­en what was out­side and made it inside.”

via The Kids Should See This

Relat­ed Con­tent:

Eve­lyn Glen­nie (a Musi­cian Who Hap­pens to Be Deaf) Shows How We Can Lis­ten to Music with Our Entire Bod­ies

How Did Beethoven Com­pose His 9th Sym­pho­ny After He Went Com­plete­ly Deaf?

The Neu­ro­science of Bass: New Study Explains Why Bass Instru­ments Are Fun­da­men­tal to Music

The British Library’s “Sounds” Archive Presents 80,000 Free Audio Record­ings: World & Clas­si­cal Music, Inter­views, Nature Sounds & More

Feel Strange­ly Nos­tal­gic as You Hear Clas­sic Songs Reworked to Sound as If They’re Play­ing in an Emp­ty Shop­ping Mall: David Bowie, Toto, Ah-ha & More

The Vin­cent Van Gogh Action Fig­ure, Com­plete with Detach­able Ear

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les and the video series The City in Cin­e­ma. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Nutritional Psychiatry: Why Diet May Play an Essential Role in Treating Mental Health Conditions, Including Depression, Anxiety & Beyond

For years neu­ro­sci­en­tists have been try­ing to cor­rect the old assump­tion that our minds are reducible to our brains. Research into what is known as the gut micro­bio­me, for exam­ple, has shown that mood and men­tal health are inti­mate­ly linked to the func­tion­ing of an ecosys­tem of microor­gan­isms with­in the diges­tive sys­tem. As researchers write in the Jour­nal of Neu­ro­science, “exper­i­men­tal changes to the gut micro­bio­me can affect emo­tion­al behav­ior and relat­ed brain sys­tems [and] may play a patho­phys­i­o­log­i­cal role in human brain dis­eases, includ­ing autism spec­trum dis­or­der, anx­i­ety, depres­sion, and chron­ic pain.”

Even Parkinson’s Dis­ease has been linked to gut bac­te­ria in stud­ies per­formed by micro­bi­ol­o­gist Sarkis Maz­man­ian, who points out that “70 per­cent of all neu­rons in the periph­er­al ner­vous system—that is, not the brain or spinal cord—are in the intestines, and the gut’s ner­vous sys­tem is direct­ly con­nect­ed to the cen­tral ner­vous sys­tem through the vagus nerve.” Our guts also sup­ply the brain with fuel, and it requires a “con­stant sup­ply,” notes Dr. Eva Sel­hub at the Har­vard Health Blog. “That ‘fuel’ comes from the foods you eat—and what’s in that fuel makes all the dif­fer­ence. Put sim­ply, what you eat direct­ly affects the struc­ture and func­tion of your brain and, ulti­mate­ly, your mood.”

Such find­ings have giv­en rise to the emerg­ing field of Nutri­tion­al Psy­chi­a­try, which you can hear described in the TEDx talk above by clin­i­cal psy­chol­o­gist Julia Ruck­lidge. Ini­tial­ly taught that “nutri­tion and diet were of triv­ial sig­nif­i­cance for men­tal health,” Ruck­lidge, like most of her col­leagues, believed that “only drugs and psy­chother­a­py could treat these seri­ous con­di­tions.” But after encoun­ter­ing evi­dence to the con­trary, she decid­ed to do her own stud­ies. Begin­ning at around 5:30, she presents com­pelling evi­dence for a dra­mat­ic reduc­tion in rates of ADHD, PTSD, depres­sion, and psy­chosis after dietary treat­ments.

That’s not to say that drugs and psy­chother­a­py do not play impor­tant roles in treat­ment, nor that they should be sup­plant­ed by a nutri­tion-only approach. But it does mean that nutri­tion­al treat­ments are shown by many fields of study to be effec­tive and per­haps essen­tial, for rea­sons con­sis­tent with wide­spread knowl­edge about the body and brain. “It is now known,” for exam­ple, as Joyce Cavaye reports at the Inde­pen­dent, “that many men­tal health con­di­tions are caused by inflam­ma­tion in the brain which ulti­mate­ly caus­es our brain cells to die.” Inflam­ma­tion is, in part, caused by “a lack of nutri­ents such as mag­ne­sium, omega‑3 fat­ty acids, pro­bi­otics, vit­a­mins and min­er­als… all essen­tial for the opti­mum func­tion­ing of our bod­ies.”

Diets con­sist­ing pri­mar­i­ly of high­ly processed foods and sug­ars are also a cause of inflam­ma­tion. “Mul­ti­ple stud­ies have found a cor­re­la­tion between a diet high in refined sug­ars and impaired brain func­tion,” Dr. Sel­hub writes. These diets pro­mote a “wors­en­ing of symp­toms of mood dis­or­ders, such as depres­sion.” Processed foods with high car­bo­hy­drate con­tent and few nutri­ents have cre­at­ed an epi­dem­ic of mal­nu­tri­tion among a sig­nif­i­cant por­tion of the pop­u­la­tion who oth­er­wise seem to have plen­ty to eat. The sit­u­a­tion seems to have major­ly con­tributed to the cor­re­spond­ing epi­demics of depres­sion and oth­er men­tal health con­di­tions.

Nutri­tion­al psy­chi­a­try is not a fad or a pro­gram claim­ing to recre­ate the diet of ear­ly humans. While “a poten­tial evo­lu­tion­ary mis­match between our ances­tral past (Pale­olith­ic, Neolith­ic) and the con­tem­po­rary nutri­tion­al envi­ron­ment” mer­its explo­ration, as researchers write in an arti­cle pub­lished at the Jour­nal of Phys­i­o­log­i­cal Anthro­pol­o­gy, many more con­tem­po­rary factors—such as eco­nom­ic devel­op­ment and the rise of sci­en­tif­ic medicine—play a role in how we under­stand diet and men­tal health.

Rather than look to pre­his­to­ry, sci­en­tists have stud­ied the diets of “tra­di­tion­al” soci­eties (those not reliant on mass-pro­duced processed foods) in the Mediter­ranean and Japan. They have found a 25–35% low­er rate of depres­sion, for exam­ple, in those who eat diets “high in veg­eta­bles, fruits, unprocessed grains, and fish and seafood,” writes Sel­hub, with “only mod­est amounts of lean meats and dairy.” There is no per­fect dietary for­mu­la, how­ev­er. Everyone’s gut process­es things dif­fer­ent­ly. Dr. Sel­hub rec­om­mends cut­ting out processed foods and sug­ar and exper­i­ment­ing with adding and sub­tract­ing foods to see how you feel. (Nutri­tion­al exper­i­ments like these are prob­a­bly best car­ried out after con­sult­ing with your doc­tor.)

Just as we will need to change the way we eat if we want to pre­serve our out­er envi­ron­ment, the health of that rich, and no less nec­es­sary, inner world known as the micro­bio­me will require what for many is a dra­mat­ic change in eat­ing habits. Sad­ly, it is not a change every­one can afford to make. But for mil­lions suf­fer­ing from men­tal ill­ness­es, nutri­tion­al psy­chi­a­try may rep­re­sent a life-alter­ing course of treat­ment.

Relat­ed Con­tent:

Stanford’s Robert Sapol­sky Demys­ti­fies Depres­sion, Which, Like Dia­betes, Is Root­ed in Biol­o­gy

Psilo­cy­bin Could Soon Be a Legal Treat­ment for Depres­sion: Johns Hop­kins Pro­fes­sor, Roland Grif­fiths, Explains How Psilo­cy­bin Can Relieve Suf­fer­ing

How Bak­ing, Cook­ing & Oth­er Dai­ly Activ­i­ties Help Pro­mote Hap­pi­ness and Alle­vi­ate Depres­sion and Anx­i­ety

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

How the Inca Used Intricately-Knotted Cords, Called Khipu, to Write Their Histories, Send Messages & Keep Records

Those of us who learned to write in a (most­ly) pho­net­ic lan­guage learned to take it for grant­ed that writ­ing should cor­re­spond (rough­ly) to sound. Then we learned of the pic­tographs, ideo­graphs, and logograms of the Chi­nese alpha­bet, or of Ancient Egypt­ian or Mayan, or of oth­er non-phone­mic orthogra­phies, and we were forced to revise ear­li­er assump­tions. Those who pur­sue the study of sym­bol­ic sys­tems even fur­ther will even­tu­al­ly come to meet khipu, the Incan sys­tem of record-keep­ing that uses intri­cate­ly knot­ted rope.

Khipu, long thought an aba­cus-like means of book­keep­ing, has recent­ly been acknowl­edged as much more than that, coun­ter­ing a schol­ar­ly view Daniel Cossins sum­ma­rizes at New Sci­en­tist as the belief that the Incas, despite their tech­no­log­i­cal and polit­i­cal “sophis­ti­ca­tion… nev­er learned to write.” This Euro­pean logo­cen­trism (in the Der­ridean sense), per­sist­ed for cen­turies despite some evi­dence to the con­trary four hun­dred years ago.

For exam­ple, the poet Gar­cila­so de la Vega, son of an Incan princess and Span­ish con­quis­ta­dor, wrote in 1609 that the Incas “record­ed on knots every­thing that could be count­ed, even men­tion­ing bat­tles and fights, all the embassies that had come to vis­it the Inca, and all the speech­es and argu­ments they had uttered.” There may be some hyper­bole here. In any case, the point “was moot,” notes Cossins, “because no one could read any of them.”

Like most­ly illit­er­ate cul­tures in the West and East that relied on scribes for record-keep­ing, Incan civ­i­liza­tion relied on khipumayuq, “or the keep­ers of the khi­pus, a spe­cial­ly trained caste who could tie and read the cords.” As explor­er Ale­jan­dro Chu and Patri­cia Lan­da, Con­ser­va­tor of the Inc­ahuasi Arche­o­log­i­cal Project, explain in the Nation­al Geo­graph­ic video at the top, these spe­cial­ists died, or were killed off, before they could pass their knowl­edge to the next gen­er­a­tions.

But the lin­guis­tic code, it seems, may have been cracked—by an under­grad­u­ate fresh­man eco­nom­ics major at Har­vard named Man­ny Medra­no. As Atlas Obscu­ra report­ed last year, Medra­no, work­ing under his pro­fes­sor of Pre-Columbian stud­ies, Gary Urton, spent his spring break match­ing a set of six khipu against a colo­nial-era Span­ish cen­sus doc­u­ment. He was able to con­firm what schol­ars had long assumed, that khipu kept track of cen­sus and oth­er admin­is­tra­tive data.

More­over, though, Medra­no “noticed that the way each cord was tied onto the khipu seemed to cor­re­spond to the social sta­tus of the 132 peo­ple record­ed in the cen­sus doc­u­ment. The col­ors of the strings also appeared to be relat­ed to the people’s first names.” (Now a senior, Medrano’s find­ings have been pub­lished in the jour­nal Eth­no­his­to­ry; he is first author on the paper, “indi­cat­ing that he con­tributed the bulk of the research”).

This research shows how khipu can tell sto­ries as well as record data sets. Medra­no built upon decades of work done by Urton and oth­er schol­ars, which Cossins sum­ma­rizes in more detail. Oth­er ethno­g­ra­phers like St. Andrews’ Sabine Hyland have had sim­i­lar epipha­nies. Hyland chanced upon a woman in Lima who point­ed her to khi­pus in the vil­lage of San Juan de Col­la­ta. The vil­lagers “believe them to be nar­ra­tive epis­tles,” writes Cossins, “cre­at­ed by local chiefs dur­ing a rebel­lion against the Span­ish in the late 18th cen­tu­ry.”

After care­ful analy­sis, Hyland found that the khi­pus’ pen­dant cords “came in 95 dif­fer­ent com­bi­na­tions of colour, fibre type and direc­tion of ply. That is with­in the range of sym­bols typ­i­cal­ly found in syl­lab­ic writ­ing sys­tems.” She has since hypoth­e­sized that khipu “con­tain a com­bi­na­tion of pho­net­ic sym­bols and ideo­graph­ic ones, where a sym­bol rep­re­sents a whole word.”

Hyland grants it’s pos­si­ble that lat­er khi­pus made after con­tact with the Span­ish may have absorbed an alpha­bet from Span­ish writ­ing. Nev­er­the­less, these find­ings should make us won­der what oth­er arti­facts from around the world pre­serve a lan­guage West­ern schol­ars have nev­er learned how to read.

Attempts to deci­pher khi­pus use all sorts of com­par­a­tive meth­ods, from com­par­ing them with each oth­er to com­par­ing them with con­tem­po­rary Span­ish doc­u­ments. But one inno­v­a­tive method at MIT began by com­par­ing Incan khipu with stu­dent attempts to cre­ate their own rope lan­guage, in a 2007 course led by the “Khipu Research Group,” a col­lec­tion of schol­ars, includ­ing Urton, from arche­ol­o­gy, elec­tri­cal engi­neer­ing, and com­put­er sci­ence.

“To gain insight into this ques­tion” of how the code might work, the syl­labus notes, “this class will explore how you would record lan­guage with knots in rope.” Maybe you’d rather skip the guess­work and learn how to make a khipu the way the Inca may have done? If so, see the series of six videos above by Har­vard Ph.D. stu­dent in arche­ol­o­gy, Jon Clin­daniel. And to learn as much about khipu as you might ever hope to know, check out the Khipu Data­base Project at Har­vard, whose goal is to col­lect “all known infor­ma­tion about khipu into one cen­tral­ized repos­i­to­ry.”

Relat­ed Con­tent:

Take a Vir­tu­al Tour of Machu Pic­chu, One of the New 7 Won­ders of the World

How to Write in Cuneiform, the Old­est Writ­ing Sys­tem in the World: A Short, Charm­ing Intro­duc­tion

Trigonom­e­try Dis­cov­ered on a 3700-Year-Old Ancient Baby­lon­ian Tablet

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

You’re Only As Old As You Feel: Harvard Psychologist Ellen Langer Shows How Mental Attitude Can Potentially Reverse the Effects of Aging

You’re only as old as you feel, right? The plat­i­tude may be true. In a sci­en­tif­i­cal­ly ver­i­fi­able sense, “feeling”—a state of mind—may not only deter­mine psy­cho­log­i­cal well-being but phys­i­cal health as well, includ­ing the nat­ur­al aging process­es of the body.

Har­vard psy­chol­o­gist Ellen Langer has spent decades test­ing the hypoth­e­sis, and has come to some inter­est­ing con­clu­sions about the rela­tion­ship between men­tal process­es and bod­i­ly aging. In order to do the kind of work she has for decades, she has had to put aside the thorny “mind-body” problem—a long­stand­ing philo­soph­i­cal and prac­ti­cal impasse in fig­ur­ing out how the two inter­act. “Let’s for­get about how you get from one to the oth­er,” she tells CBS This Morn­ing in a 2014 inter­view above, “and in fact see those as just words…. Wher­ev­er you’re putting the mind, you’re nec­es­sar­i­ly putting the body.”

What hap­pens to the one, she the­o­rized, will nec­es­sar­i­ly affect the oth­er. In a 1981 exper­i­ment, which she called the “coun­ter­clock­wise study,” she and her research team placed eight men in their late 70s in a monastery in New Hamp­shire, con­vert­ed to trans­port them all to 1959 when they were in their prime. Fur­ni­ture, décor, news, sports, music, TV, movies: every cul­tur­al ref­er­ence dat­ed from the peri­od. There were no mir­rors, only pho­tos of the men in their 20s. They spoke and act­ed as though they had trav­eled back in time and got­ten younger.

The results were extra­or­di­nary, almost too good to be true, she felt. “On sev­er­al mea­sures,” The New York Times report­ed in 2014, “they out­per­formed a con­trol group that came ear­li­er to the monastery but didn’t imag­ine them­selves back into the skin of their younger selves, though they were encour­aged to rem­i­nisce.” The “coun­ter­clock­wise” par­tic­i­pants “were sup­pler, showed greater man­u­al dex­ter­i­ty and sat taller…. Per­haps most improb­a­bly, their sight improved” as well as their hear­ing.  Giv­en the seem­ing­ly mirac­u­lous out­comes, tiny sam­ple size, and the unortho­doxy of the exper­i­ment, Langer decid­ed not to pub­lish at the time but con­tin­ued to work on sim­i­lar stud­ies look­ing at how the mind affects the body.

Then, almost thir­ty years lat­er, the BBC con­tact­ed her about stag­ing a tele­vised recre­ation of the monastery exper­i­ment, “with six aging for­mer celebri­ties as guinea pigs,” who were trans­port­ed back to 1975 by sim­i­lar means. The stars “emerged after a week as appar­ent­ly reju­ve­nat­ed as Langer’s sep­tu­a­ge­nar­i­ans in New Hamp­shire.” These exper­i­ments and sev­er­al oth­ers Langer has con­duct­ed over the years strong­ly sug­gest that chrono­log­i­cal age is not a lin­ear clock push­ing us inex­orably toward decline. It is, rather, a col­lec­tion of vari­ables that include psy­cho­log­i­cal well-being and some­thing called an “epi­ge­net­ic clock,” a mech­a­nism that UCLA geneti­cist Steve Hor­vath has dis­cov­ered direct­ly cor­re­lates with the aging process, and may show us how to change it.

But while Hor­vath has yet to answer sev­er­al press­ing ques­tions about how cer­tain genet­ic mech­a­nisms inter­act, Langer has put such ques­tions aside in favor of test­ing the mind-body con­nec­tion in a series of exper­i­ments, which engage the aging—or peo­ple with spe­cif­ic conditions—in stud­ies that stretch their minds. By cre­at­ing illu­sions like the monastery time machine, Langer has found that per­cep­tion has a sig­nif­i­cant effect on aging. If we per­ceive our­selves to be younger, health­i­er, more capa­ble, more vibrant, despite the mes­sages about how we should look and act at our chrono­log­i­cal age, then our cells and tis­sues get the mes­sage. Not only can a change in per­cep­tion affect aging, but also, Langer the­o­rizes, obe­si­ty, can­cer, dia­betes, and oth­er chron­ic or life-threat­en­ing con­di­tions. Much of her research here gets spelled out in her book, Coun­ter­clock­wise: Mind­ful Health and the Pow­er of Pos­si­bil­i­ty.

“Whether it’s about aging or any­thing else,” says Lager, “if you are sur­round­ed by peo­ple who have cer­tain expec­ta­tions for you, you tend to meet those expec­ta­tions, pos­i­tive or neg­a­tive.” The social expec­ta­tion for the aging is that they will get weak­er, less capa­ble, and more prone to dete­ri­o­ra­tion and ill­ness. Ignor­ing these expec­ta­tions and chang­ing our per­cep­tion of what chrono­log­i­cal age means—and doesn’t mean—Langer says, seems to actu­al­ly slow or par­tial­ly reverse the decline and to ward off dis­ease. Those psy­cho­log­i­cal changes can come about through inter­ven­tions like car­ing for chil­dren, plants, or ani­mals and using mind­ful­ness prac­tices to learn how to be atten­tive to change.

You can read more about Langer and Horvath’s spe­cif­ic find­ings on aging, psy­chol­o­gy, and epi­ge­net­ics at Nau­tilus.

Note: you can get Langer’s book–Coun­ter­clock­wise Mind­ful Health and the Trans­for­ma­tive Pow­er of Pos­si­bil­i­ty–as a free audio­book through Audible.com’s free tri­al pro­gram. Get more details on the free tri­al here.

Relat­ed Con­tent:

How Bak­ing, Cook­ing & Oth­er Dai­ly Activ­i­ties Help Pro­mote Hap­pi­ness and Alle­vi­ate Depres­sion and Anx­i­ety

How Mind­ful­ness Makes Us Hap­pi­er & Bet­ter Able to Meet Life’s Chal­lenges: Two Ani­mat­ed Primers Explain

How the Japan­ese Prac­tice of “For­est Bathing”—Or Just Hang­ing Out in the Woods—Can Low­er Stress Lev­els and Fight Dis­ease

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

Harvard Launches a Free Online Course to Promote Religious Tolerance & Understanding

It is dif­fi­cult to have dis­cus­sions in our cur­rent pub­lic square with­out becom­ing forced into false choic­es. Fol­low­ing Mar­shall McLuhan, we might think that the nature of the dig­i­tal medi­um makes this hap­pen, as much as the con­tent of the mes­sages. But some mes­sages are more polar­iz­ing than others—with argu­ments over reli­gion seem­ing­ly primed for bina­ry oppo­si­tions.

That many nuanced posi­tions exist between deny­ing the valid­i­ty of every reli­gion and pro­claim­ing a spe­cif­ic ver­sion as the only one true path shows how durable and flex­i­ble reli­gious thought can be. The wide­spread diver­si­ty among reli­gions can­not mask the sig­nif­i­cant degree of com­mon­al­i­ty between them, in all human soci­eties, lead­ing schol­ars like anthro­pol­o­gist Pas­cal Boy­er to con­clude, as he writes in Reli­gion Explained, that “the expla­na­tion for reli­gious beliefs and behav­iors is to be found in the way all human minds work….”

I real­ly mean all human minds not the just the minds of reli­gious peo­ple or some of them. I am talk­ing about human minds, because what mat­ters here are prop­er­ties of minds that are found in all mem­bers of our species with nor­mal brains.

Famed Stan­ford biol­o­gist Robert Sapol­sky, who hap­pens to be an athe­ist, claims that some­where around 95% of the human pop­u­la­tion believes in some sort of super­nat­ur­al agency or reli­gious set of expla­na­tions, and that such faith has “unde­ni­able health ben­e­fits,” and is thus bio­log­i­cal­ly moti­vat­ed.

The real ques­tion, he reluc­tant­ly admits, is not why so many peo­ple believe, but “what’s up with the 5% of athe­ists who don’t do that?” The ques­tion needn’t imply there’s any­thing abnor­mal, infe­ri­or, or supe­ri­or, about athe­ists. Vari­a­tions don’t come with inher­ent val­ues, though they may even­tu­al­ly become the norm.

But if we accept the well-sup­port­ed the­sis that reli­gion is a phe­nom­e­non root­ed in and nat­u­ral­ly expressed by the human mind, like art, lan­guage, and lit­er­a­ture, we would be neg­li­gent in remain­ing will­ful­ly igno­rant of its expres­sions. And yet, Diane Moore, direc­tor of Har­vard Divin­i­ty School’s Reli­gious Lit­er­a­cy Project, tells the Huff­in­g­ton Post, “wide­spread illit­er­a­cy about reli­gion… spans the globe” and “fuels big­otry and prej­u­dice and hin­ders capac­i­ties for coop­er­a­tive endeav­ors in local, nation­al, and glob­al are­nas.”

Har­vard aims to help change atti­tudes with their Reli­gious Lit­er­a­cy Project, which offers free online cours­es on the world’s five major reli­gions—Chris­tian­i­ty, Islam, Judaism, Bud­dhism, and Hin­duism—through their edX plat­form. The first course of the series, taught by Moore, is self paced. “Reli­gious Lit­er­a­cy: Tra­di­tions and Scrip­tures” sur­veys the method­ol­o­gy of the project as a whole, explor­ing “case stud­ies about how reli­gions are inter­nal­ly diverse, how they evolve and change through time, and how reli­gions are embed­ded in all dimen­sions of human expe­ri­ence.” (See a pro­mo video at the top and a teas­er for the project as a whole above.)

Under­stand­ing reli­gion as both a uni­ver­sal phe­nom­e­non and a set of cul­tur­al­ly and his­tor­i­cal­ly spe­cif­ic events resolves mis­un­der­stand­ings that result from over­sim­pli­fied, sta­t­ic stereo­types. Study­ing the his­tor­i­cal, the­o­log­i­cal, and geo­graph­i­cal vari­eties of Islam, for exam­ple, makes it impos­si­ble to say any­thing defin­i­tive about one sin­gu­lar, mono­lith­ic “Islam,” and there­fore about Mus­lims in gen­er­al. The same goes for Chris­tians, Hin­dus, Jews, Bud­dhists, etc. The fact that reli­gion is embed­ded in near­ly every facet of human expe­ri­ence, writes Moore in an intro­duc­to­ry essay for the project, means that we can cred­it it with the “full range of agency from the heinous to the hero­ic,” rather than flip­ping between these extremes to score chau­vin­ist points or inval­i­date entire realms of social life.

We’ve pre­vi­ous­ly fea­tured one of the cours­es from the big five series of class­es, “Bud­dhism through its Scrip­tures.” The method there applies to each course, which all engage rig­or­ous­ly with pri­ma­ry sources and schol­ar­ly com­men­tary to get stu­dents as close as pos­si­ble to under­stand­ing reli­gious prac­tice from both the inside and the out­side. Grant­ed this canon­i­cal approach ignores the prac­tices of mil­lions of peo­ple out­side the big five cat­e­gories, but one could osten­si­bly apply a sim­i­lar aca­d­e­m­ic rubric to the study of syn­cretisms and indige­nous reli­gions all over the world.

Pro­fes­sor Moore’s “Reli­gious Lit­er­a­cy” class—which you can audit free of charge or take for a cer­tifi­cate for $50—promises to give stu­dents the tools they need to under­stand how to sur­vey reli­gions crit­i­cal­ly, yet sym­pa­thet­i­cal­ly, and to “inter­pret the roles reli­gions play in con­tem­po­rary and his­toric con­texts.” Like it or not, reli­gions of every kind remain per­va­sive and seem­ing­ly intractable. Rather than fight­ing over this fact of life, we would all do bet­ter to try and under­stand it. Begin to enlarge your own under­stand­ing by sign­ing up for “Reli­gious Lit­er­a­cy: Tra­di­tions and Scrip­tures” for free.

Relat­ed Con­tent:

Take Harvard’s Intro­duc­to­ry Course on Bud­dhism, One of Five World Reli­gions Class­es Offered Free Online

Athe­ist Stan­ford Biol­o­gist Robert Sapol­sky Explains How Reli­gious Beliefs Reduce Stress

Free Online Reli­gion Cours­es 

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

Tattoos Can Now Start Monitoring Your Medical Conditions: Harvard and MIT Researchers Innovate at the Intersection of Art & Medicine

Once reserved for rebels and out­liers, tat­toos have gone main­stream in the Unit­ed States. Accord­ing to recent sur­veys, 21% of all Amer­i­cans now have at least one tat­too. And, among the 18–29 demo­graph­ic, the num­ber ris­es to 40%. If that num­ber sounds high, just wait until tat­toos go from being aes­thet­ic state­ments to bio­med­ical devices.

At Har­vard and MIT, researchers have devel­oped “smart tat­too ink” that can mon­i­tor changes in bio­log­i­cal and health con­di­tions, mea­sur­ing, for exam­ple, when the blood sug­ar of a dia­bet­ic ris­es too high, or the hydra­tion of an ath­lete falls too low. Pair­ing biosen­si­tive inks with tra­di­tion­al tat­too designs, these smart tat­toos could con­ceiv­ably pro­vide real-time feed­back on a range of med­ical con­di­tions. And also raise a num­ber of eth­i­cal ques­tions: what hap­pens when your health infor­ma­tion gets essen­tial­ly worn on your sleeve, avail­able for all to see?

To learn more about smart tat­toos, watch the Har­vard video above, and read the cor­re­spond­ing arti­cle in the Har­vard Gazette.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book, BlueSky or Mastodon.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Meet Amer­i­ca & Britain’s First Female Tat­too Artists: Maud Wag­n­er (1877–1961) & Jessie Knight (1904–1994)

Browse a Gallery of Kurt Von­negut Tat­toos, and See Why He’s the Big Goril­la of Lit­er­ary Tat­toos

A Daz­zling Gallery of Clock­work Orange Tat­toos

Free Online Biol­o­gy Cours­es 

Advanced Algorithms: A Free Course from Harvard University

From Har­vard pro­fes­sor Jelani Nel­son comes “Advanced Algo­rithms,” a course intend­ed for grad­u­ate stu­dents and advanced under­grad­u­ate stu­dents. All 25 lec­tures you can find on Youtube here.

Here’s a quick course descrip­tion:

“An algo­rithm is a well-defined pro­ce­dure for car­ry­ing out some com­pu­ta­tion­al task. Typ­i­cal­ly the task is giv­en, and the job of the algo­rith­mist is to find such a pro­ce­dure which is effi­cient, for exam­ple in terms of pro­cess­ing time and/or mem­o­ry con­sump­tion. CS 224 is an advanced course in algo­rithm design, and top­ics we will cov­er include the word RAM mod­el, data struc­tures, amor­ti­za­tion, online algo­rithms, lin­ear pro­gram­ming, semi­def­i­nite pro­gram­ming, approx­i­ma­tion algo­rithms, hash­ing, ran­dom­ized algo­rithms, fast expo­nen­tial time algo­rithms, graph algo­rithms, and com­pu­ta­tion­al geom­e­try”

Advanced Algo­rithms” will be added to our col­lec­tion of Free Com­put­er Sci­ence Cours­es, a sub­set of our col­lec­tion, 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

Relat­ed Con­tent:

Learn Dig­i­tal Pho­tog­ra­phy with Har­vard University’s Free Online Course

Har­vard Course on Pos­i­tive Psy­chol­o­gy: Watch 30 Lec­tures from the University’s Extreme­ly Pop­u­lar Course

Learn to Code with Harvard’s Pop­u­lar Intro to Com­put­er Sci­ence Course: The 2016 Edi­tion

Algo­rithms for Big Data: A Free Course from Har­vard

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Algorithms for Big Data: A Free Course from Harvard

From Har­vard pro­fes­sor Jelani Nel­son comes “Algo­rithms for Big Data,” a course intend­ed for grad­u­ate stu­dents and advanced under­grad­u­ate stu­dents. All 25 lec­tures you can find on Youtube here.

Here’s a quick course descrip­tion:

“Big data is data so large that it does not fit in the main mem­o­ry of a sin­gle machine, and the need to process big data by effi­cient algo­rithms aris­es in Inter­net search, net­work traf­fic mon­i­tor­ing, machine learn­ing, sci­en­tif­ic com­put­ing, sig­nal pro­cess­ing, and sev­er­al oth­er areas. This course will cov­er math­e­mat­i­cal­ly rig­or­ous mod­els for devel­op­ing such algo­rithms, as well as some prov­able lim­i­ta­tions of algo­rithms oper­at­ing in those mod­els. Some top­ics we will cov­er include”:

  • Sketch­ing and Stream­ing. Extreme­ly small-space data struc­tures that can be updat­ed on the fly in a fast-mov­ing stream of input.
  • Dimen­sion­al­i­ty reduc­tion. Gen­er­al tech­niques and impos­si­bil­i­ty results for reduc­ing data dimen­sion while still pre­serv­ing geo­met­ric struc­ture.
  • Numer­i­cal lin­ear alge­bra. Algo­rithms for big matri­ces (e.g. a user/product rat­ing matrix for Net­flix or Ama­zon). Regres­sion, low rank approx­i­ma­tion, matrix com­ple­tion, …
  • Com­pressed sens­ing. Recov­ery of (approx­i­mate­ly) sparse sig­nals based on few lin­ear mea­sure­ments.
  • Exter­nal mem­o­ry and cache-obliv­i­ous­ness. Algo­rithms and data struc­tures min­i­miz­ing I/Os for data not fit­ting on mem­o­ry but fit­ting on disk. B‑trees, buffer trees, mul­ti­way merge­sort.

“Algo­rithms for Big Data” will be added to our col­lec­tion of Free Com­put­er Sci­ence Cours­es, a sub­set of our col­lec­tion, 1,700 Free Online Cours­es from Top Uni­ver­si­ties.

Relat­ed Con­tent:

Learn Dig­i­tal Pho­tog­ra­phy with Har­vard University’s Free Online Course

Har­vard Course on Pos­i­tive Psy­chol­o­gy: Watch 30 Lec­tures from the University’s Extreme­ly Pop­u­lar Course

Learn to Code with Harvard’s Pop­u­lar Intro to Com­put­er Sci­ence Course: The 2016 Edi­tion

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