While we stare down at our mapping apps or outsource our navigation to the nearest Uber to speed down city streets, architects, city officials, urban planners and design firms, among others, are paying increasing attention to the ways in which urban design speaks to urban inhabitants. The American urbanist William H Whyte (1917-1999), who wrote the seminal texts The Social Life of Small Urban Spaces (1980) and City: Rediscovering the Center (1988), set the stage for much of the data collecting and spatial observation now being conducted in cities. His groundbreaking work continues to have a huge influence on those, such as the aforementioned Gehl and the American urban planner Allan Jacobs, who are devoted to improving our experience of space and place. The question facing people invested in the life of cities is one of motivation – how, other than through explicit signage, penalties and prohibitions, can they influence the way we move through the city’s public spaces? More specifically, they study how the built environment can be designed so that people are ‘nudged’ to act in ways that are safe, sustainable and socially desirable. Small-scale interventions – chairs that can be moved, water features that add soothing sounds and visuals, the inclusion of ledges and edges on which to perch – have all been found to make spaces more inviting. Good lighting, the exclusion of bushes that might create hidden areas for illegal activity and safe bike paths for those without cars all make an area safer.

Our inattention to our lived environment is not universal, of course. Hunter-gatherer societies still exist in places where survival is dependent on an ability to read nature. But the majority of cultures have seen their disconnection from the environment (natural or built) grow over millennia. In his book The Spell of the Sensuous (1996), the American philosopher David Abram points to the alphabet as the earliest technology to estrange humans from the natural environment. Where once hunter-gatherers were dependent on a sensuous connection with nature – intimately familiar with the scents of the animals they hunted, sensitive to the sounds of predators, able to navigate by sight – writing ensured that the human gaze was deflected from the real world to its representations.

City on mute

In Daily Rituals: How Artists Work (2013), Mason Currey describes the routines of famous writers and artists, many of whom are early risers, and several segmented sleepers. Currey found that many hit on the pattern of segmented sleep by accident. The architect Frank Lloyd Wright, for instance, would wake around 4am, unable to fall back to sleep – so he would work for three or four hours, then take a nap. The Nobel Prize-winning novelist Knut Hamsun would often wake after sleeping for a couple of hours. So he kept a pencil and paper by his bed, and would, he said: ‘start writing immediately in the dark if I feel something is streaming through me.’ The psychologist B F Skinner kept a clipboard, paper and pencil by his bed to work during periods of night wakefulness, and the author Marilynne Robinson regularly woke to read or write during what she called her ‘benevolent insomnia’.

Modern, electrical illumination revolutionised the night and, in turn, sleep. Prior to Edison, says the Virginia Tech historian A Roger Ekirch, author of At Day’s Close: Night in Times Past (2005), sleep had been divided into two distinct segments, separated by a period of night-waking that lasted between one and several hours. The pattern was called segmented sleep.

Broken sleep

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A letter from Warren Weaver to the computer specialist Norbert Wiener in March 1947 is considered to mark the beginning of this process. Two years later, in July 1949, Weaver publicized his ideas on the applications of the computer to translation and shortly afterwards a number of universities in the United States initiated research into the field of machine translation.

So if we want to think like a scientist more often in life, those are the three key objectives—to be humbler about what we know, more confident about what’s possible, and less afraid of things that don’t matter.

When you grow up, you tend to get told the world is the way it is and your life is just to live your life inside the world. Try not to bash into the walls too much. Try to have a nice family life, have fun, save a little money. That’s a very limited life. Life can be much broader once you discover one simple fact. And that is: Everything around you that you call life was made up by people that were no smarter than you. And you can change it, you can influence it, you can build your own things that other people can use. Once you learn that, you’ll never be the same again.

Society as a whole is its own loose tribe, often spanning your whole nation or even your whole part of the world, and what we call “conventional wisdom” is its guiding dogma cookbook—online and available to the public. Typically, the larger the tribe, the more general and more outdated the dogma—and the conventional wisdom database runs like a DMV website last updated in 1992. But when the cook has nowhere else to turn, it’s like a trusty old friend.

In 1681, English theologian Thomas Burnet published Sacred Theory of the Earth, in which he explained how geology worked. What happened was, around 6,000 years ago, the Earth was formed as a perfect sphere with a surface of idyllic land and a watery interior. But then, when the surface dried up a little later, cracks formed in its surface, releasing much of the water from within. The result was the Biblical Deluge and Noah having to deal with a ton of shit all week. Once things settled down, the Earth was no longer a perfect sphere—all the commotion had distorted the surface, bringing about mountains and valleys and caves down below, and the whole thing was littered with the fossils of the flood’s victims.

Seven years ago, CWU began to build a new framework that enables people to buttress their strategic thinking skills and to follow through on their goals in the face of daily life challenges that would normally throw them off-course. Called the Bridge to Self Sufficiency, or the Bridge for short, this framework is an EF-informed “scaffold” structure that helps participants concurrently attain progress in the five areas that our research has shown to be pivotal to fostering economic mobility: family stability, well-being, education, financial management, and career management.

Recent discoveries in brain science demonstrate that stress compromises memory, making it harder for people to remember several things at one time. Stress also makes it harder to maintain mental flexibility, to shift back and forth between potential approaches to solving problems, and to weigh the future implications of current decisions. As a result, many who have been raised in conditions of significant stress—or who are currently undergoing acute stress—struggle to keep track of the multiple problems in their lives, to analyze those problems, to explore options for dealing with them, and to set priorities for how best to move ahead.

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Imagination ends up being the necessary trait that allows founders to see how something small can become large. It is also what investors need in order to believe in a founder who figures out how to build something that doesn’t exist.

Genius is not an absolute but a human construct that’s dependent on time, place and culture. Similarly, genius is relative. Some people simply change the world more than others. Accordingly, genius presupposes an inequality of output (the exceptional thoughts of an Einstein, or the music of a Bach) and generates an inequality of reward (eternal fame for Bach, fabulous riches for Amazon’s Jeff Bezos). That’s just the way the world works. Acts of genius are usually attended by acts of destruction; that’s generally called progress.

A genius is a person of extraordinary mental powers whose original works or insights change society in some significant way for good or for ill across cultures and across time.

Genius (G) equals Significance (S) of the degree of impact or change effected (Alexander Fleming’s life-saving penicillin vs Kanye West’s latest style of Yeezy sneakers) times the Number (N) of people impacted (about 200 million lives saved vs 280,000 pairs of shoes sold) times Duration (D) of impact (antibiotics have been around for 80 years; the life of a shoe is use-dependent). Although the ‘genius equation’ was not a foolproof formula, at least here was a useful way to frame a discussion over the course of an academic term.

Here was a formula that students and the populace at large could immediately grasp: G = S x N x D

If IQ is overrated, curiosity and persistence are not. Nor is a having a childlike imagination through adult life, the capacity to relax so as to allow disparate ideas to coalesce into new, original ones, and the ability to construct a habit for work so as to get the product out the door. Finally, if you want to live a long life, get a passion. Geniuses are passionate optimists who on average outlive the general populace by more than a decade.

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Sarah Jaffe’s book Work Won’t Love You Back is an extremely timely analysis of how we arrived at these brutal inequalities and of some of the ways in which a deliberately atomised workforce is beginning to organise to challenge them. Through a series of detailed case studies of modern “labourers of love” – the unpaid intern, the overburdened teacher, the 24/7 domestic help, the NGO employee, the fixed-term academic, the discarded Toys R Us worker, the working single mother – Jaffe, a New York-based journalist, examines two of the most damaging philosophies of our times. The first is the idea that we need to get used to a “disrupted” world in which job security and regular hours and living wages are necessarily a thing of the past, quaint, pre-internet relics such as affordable housing and three TV channels; the second, perversely, that work is supposed, more than ever, to bring us pleasure, meaning, fulfilment, that we should be grateful for it and happy in it and if we are not, we are simply not trying hard enough or being “smart” enough. (Or, as she writes: “How dare we ask questions about the way our work is making other people rich while we struggle to pay our rent and see our friends.”)

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If a book has been in print for forty years, I can expect it to be in print for another forty years. But, and that is the main difference, if it survives another decade, then it will be expected to be in print another fifty years. This, simply, as a rule, tells you why things that have been around for a long time are not "aging" like persons, but "aging" in reverse. Every year that passes without extinction doubles the additional life expectancy. This is an indicator of some robustness. The robustness of an item is proportional to its life!

Judicious