Twin Metals Mine near Minnesota’s Boundary Waters Wilderness as another example. Here the target is nickel, another important EV metal mined in only one U.S. location. In a political tug-of-war, the mine’s long-held leases were denied renewal by Obama, reinstated under Trump, and then canceled under Biden.

Lange says that’s certainly the case in Alaska, where copper and cobalt rest beneath rolling tundra in the Ambler district south of the Brooks Range. Accessing it would require a 200-mile road through traditional Alaska Native lands, caribou habitat and Gates of the Arctic National Park, with gravel quarries dug every 10 miles. It’s something state leaders support but state and national environmental groups and several Indigenous communities oppose.

likely raise environmental concerns.

70% of cobalt comes from the Democratic Republic of Congo, where an estimated 40,000 children as young as 6 work in dangerous mines.

Tribes, landowners and communities find themselves wrestling with the not-so-green side of green energy.

The IEA says meeting the Paris Climate Accord goals for decarbonization will require even more — far more — minerals: as much as four to six times present amounts.

while EVs are cleaner than gas cars in the long run, they still carry environmental and human-rights baggage, especially associated with mining.

double global mineral demand over the next two decades, according to the International Energy Agency

manufacturing EVs requires about six times more minerals than traditional cars.

Sustainability is measured under two broad areas; bio-physical and socio-economic.

Socio-economic indicators

Bio-physical indicators

Conclusions

Fig. 4

Fig. 3

Seaweed farming might hold the key to massive improvements in carbon sequestration, biodiversity loss and food security

if seaweed was to take up just one tenth of everyone’s diet, 100 million hectares of on-land production could be avoided

“We have split natural seawater into oxygen and hydrogen with nearly 100 percent efficiency, to produce green hydrogen by electrolysis, using a non-precious and cheap catalyst in a commercial electrolyser,”

This is particularly the case in low-income countries where small cities and their catchment areas are home to almost two thirds of their overall population.

InVEST (Integrated Valuation of Ecosystem Services and Tradeoffs)

existing InVEST software suite

Urban InVEST

Without Arabic numerals, we don’t have long division.

NUMBER THE LANGUAGE OF SCIENCE

‘unlimited associative learning’ – the ability to link events and outcomes, and change behaviours accordingly

According to Bloom, this splintering of truth into culture also manifested on an individual level, as people pursued studies based on their class, gender or race – not their common concern for what it meant to be wise.

They just don’t think that education matters as a subject of philosophical inquiry, and moreover, they take a rather dim view of those of us who do.

Bio-physical indicators

Socio-economic indicators

a couple of years later, I decided to sign up for cosmonaut training in Russia as a backup to Charles Simonyi, the creator of Microsoft Word and also, as it happens, a trustee of the Institute since 1997 (and now Chairman). I told my parents about it over dinner in a restaurant in New York.

In my opinion, both these responses are valid, but the second one goes more directly to the issue that divides us.

The competition is between the new species with a small population adapting fast to new conditions and the old species with a big population adapting slowly.

Remembering Freeman Dyson

The author would not have to choose among alternative organizations; the reader could do that, choosing among the author’s different organizations and perhaps adding his own

Trying to communicate ideas requires selection from this vast, ever-expanding net.

That religious experience, the moment of my hand in the water, is with me always.  Always I see the profusion of relationships, of connections, of ideas, of possibilities, as a great net across the world, across every subject, across everything.   All my philosophical thoughts since then derive from that insight in the rowboat,

And how, you might ask, do I remember those floating swirling thoughts over sixty years ago?  Because these are matters I have thought about ever since, in thousands of different ways

we often went to a wonderful Chinese restaurant.

A proper parallel hypertext in a possible opening view.  The reader is able to read the full build (right), corresponding to this assembled book, or separate narratives and threads.  Visible beams of transclusion show identical content among separate pages (stories, threads, and full build).

while I was listening to all of you and to our wonderful scientists 00:57:28 I thought of something that the distinguished physicist Freeman Dyson wrote shortly before he died he said he believed that 00:57:40 the speed of cultural Evolution the speed of cultural evolution is now faster than the speed of biological evolution so 00:57:53 what does that mean to me it's something very simple it means that we now hold our destiny in our hands and that's what you're all talking about

1.5 degrees Celsius is the safe boundary this aligns with the intergovernmental panel on climate change with one difference we emphasize that this is a physical limit push it beyond that point 00:05:23 and we risk permanent damage on societies and the world economy

I think 00:58:06 that it means it's our choice it's our choice to make um to whether we will succeed to thrive and 00:58:18 um or we will be actually uh be the instruments of the next Extinction so um one thing I would like to say is that I know nobody likes to be told what to 00:58:33 do certainly nobody in this room and so but deep personal commitment comes from Individual choice and this is 00:58:45 another thing that you're talking about and deep personal choice comes from our finding the on switch button which each one of us only what we 00:58:57 know where it is so while I play something for you I would like all of you to consider to to think of where that switch is and 00:59:09 once you locate it make that choice thank you [Music]

I come from cop27 they were telling me that all the countries are heavily indebted so how are we going to become more indebted to conduct this transition 00:53:38 and we said why can't not change this and change that it has been contracted by countries Into Climate action so that resources budgetary resources 00:53:53 are free so that we can conduct adaptation and mitigation why don't we devalue Global debts this would entail a change of the power system why are the fiscal Havens 00:54:07 nowadays these weakened the funding of energy transitioned for instance all these issues would need a decarbonized capitalism but 00:54:21 this is not on the table nowadays and unless this is on the table we won't be able as humankind to move to a decarbonized economy and the consequences would mean that the current 00:54:34 capitalism is unable that could die with humankind decarbonized capitalism could become an illusion unfortunately maybe we start to move 00:54:49 towards extension unless as humankind we can act politically in a way that we can specifically reduce CO2 Greenhouse 00:55:02 emissions

Agreements are subjected to climate agreements and not the other way around that could be 00:53:10 an option

if we let the price system on the market to find a solution and to transition 00:51:35 from one energy to another clean energies are not yet proving that our work is more productive and therefore there's more profit and therefore individual capitalists won't go for a 00:51:49 transition unless this is proven and this may not happen within the time we have therefore we need to plan that state level at public level to change the profit of driving force and to have 00:52:03 the necessary planning so that we can go and carry out this transition a global level and this would mean that the cop meetings of we have nowadays should have a abiding power

the only way to stop the crime of Crisis is put an end to oil and coal consumption and zero emissions that's what science 00:50:35 is telling us and this means that Capital linked to oil coals and gas should lose its value

we have individual capitalists who try 00:48:45 to make the most profit and this is linked to their capital and productivity so to achieve more in less time and 00:48:57 productivity is linked to energy [Music] the only source of energy to increase profit is carbon oil and gas and this has resulted in a change in our 00:49:15 atmosphere we have to put an entities if we wish to live in our planet can our capitalism do this based on the current data we won't be able to do so 00:49:28 therefore perhaps we should do the following reflection if capitalism is unable to do so either Humanity will die with it or 00:49:42 Humanity will overcome capitalism so that we can live in our planet

that will be my second point and it's something that is not often mentioned capitalism the capitalism that we have known in the 00:47:54 last 30 40 years overcome the climate crisis that the capitalism helped create it's a rhetorical question but it also makes sense because if the answer is no 00:48:06 then we're wasting our time

I think that sometimes we have false 00:47:14 optimism and this turns into inertia and inaction and lack of political will because we do not wish to fulfill the obligations that we have to meet

I'd like you to share with us some of the ideas and changes you would like to propose both for Colombia as well as 00:46:17 for the global political community

you've had problems in your area where you tried to get legislation and the oil and gas industry came in and fought you right in my state same thing every piece 00:44:08 of pro-climate legislation at the national level the regional level the local level Municipal level the oil and gas industry and the coal industry they come in and fight it tooth and nail and 00:44:21 they use their legacy network of political influence and wealth to stop progress the rest of us have to reform these International institutions so that the people of this world and including 00:44:34 the young people of this world can say we are now in charge of our own destiny we're going to stop using the sky as an open sewer we're going to save the future and give people hope we can do it 00:44:47 and remember that political will is itself a renewable resource

what do I say to these young activists that I train around the world when they come to me and they say are you okay with putting the the CEO of 00:42:38 one of the largest oil companies in the world in as the president of the cop is that really okay well it's not whether he's a nice guy or not or whether he's intelligent 00:42:51 the appearance of a conflict of interest undermines confidence at a time when climate activists around the world and I'm partly speaking for them right here on this stage have come to the conclusion that the people in Authority 00:43:04 are not doing their job there's a lot of blah blah blah as Greta says there are a lot of words and there are some meaningful commitments but we are still failing badly we need to have a super 00:43:17 majority process instead of unanimity in the cop we cannot let the oil companies and gas companies and petrol States tell us what is permissible in the last cop we were not allowed to even discuss 00:43:30 scaling down oil and gas can't discuss it a lot of the ndcs weren't even called for are we going to be able to discuss face scaling down oil and gas in the next cop

you've got a climate denier in charge of 00:42:13 the World Bank so why are you surprised that the World Bank is completely failing to do its job

00:40:20 Line that the astronauts bring back in their pictures from space that's the that's the part of the atmosphere that has oxygen the troposphere uh and it's 00:40:32 only five to seven kilometers thick that's what we're using as an open sewer if you could drive a car straight up in the air at interstate highway speeds you get to the top of that blue line in five minutes and all the greenhouse gas 00:40:46 pollution would be below you we're still putting 162 million tons into it every single day and the accumulated amount is now trapping as much extra heat as would be released by 600 00:40:58 000 Hiroshima class atomic bombs exploding every single day on the earth that's what's boiling the oceans creating these atmospheric rivers and the rain bombs and sucking the moisture out of the land and creating the 00:41:10 droughts and melting the ice and raising the sea level and causing these waves of climate refugees predicted to reach 1 billion in this Century look at the xenophobia and political authoritarian 00:41:22 trends that have come from just a few million refugees what about a billion we would lose our capacity for self-governance on this world

as the Secretary General said in His Brilliant speech earlier today we are not winning the crisis is still getting 00:39:56 worse faster than we are deploying these Solutions and we need to make changes quickly

all the new electricity generation installed worldwide 90 percent of it was renewable it's now the cheapest source of electricity in almost the entire 00:39:05 planet secondly electric vehicles for the transportation sector the penetration has reached the 10 percent level in multiple geographies that's the point where you often see an inflection 00:39:19 going much higher Norway is already at 50 percent all the auto makers are going in that direction business is leading

this crisis is much more than physical and environmental schisms we have a deeply 00:34:25 wounded Spirit as a people that is in desperate need of healing and restoration and we must look to our Almighty Creator to find our proper place in humanity our proper place as that one strand

we need to learn those lessons we are taught to look to science the scientific report heed that have the political courage to make those decisions do not look at 00:33:48 decisions as a cost of business look at decisions as human existence and our relative's existence for generations to come

since 1948 when the U.N Declaration on the rights of uh on human 00:32:06 on human beings was adopted the U.N declaration uh 12 million indigenous peoples have been murdered since 1948 40 million dispossessed of their 00:32:20 traditional lands in our lifetime

the first things that I think is important to understand from our perspective we've been taught Through the Ages that every life form on the face of the planet has its proper place as divinely ordained by our Almighty 00:31:03 Creator when one looks to the human body and the complexities every so has an importance and Chief Seattle taught us that all things are connected what we do 00:31:15 to the Earth we do to ourselves we are but one strand in a very complex Web of Life and our ancestors also foretold of a Day of Reckoning and we are in that 00:31:27 Day of Reckoning right now

you're a Native American and also president of the National Congress of American Indians

embedding indigenous knowledge in the conservation and restoration of Landscapes and one of the highlights of this report talks about how indigenous people are one of the best stewards of 00:29:43 nature they represent five percent of humanity but they actually protect eighty percent of Earth's biodiversity one third of all Earth's territories are owned or governed by indigenous communities 00:29:56 and locals and 91 of this land are actually in good or Fair ecological condition

so my earnest request to every business leader is start 00:28:35 believe you can take action collaborate I will share all the Technologies we have we spend hundreds of millions of dollars a year develop developing them 00:28:49 you can have our technology for free but make a start because the alternative is both uneconomic eliminating emissions is great business 00:29:03 but it's also catastrophic if you do nothing today thank you

we have committed to spend 6.2 billion dollars we've made that public to give ourselves real Zero by 2030.

we cannot solve the climate crisis unless 00:22:59 we address the freshwater crisis and we have to look Beyond carbon and I do believe that there are many solutions out there and we play the role of facilitators to allow those Innovations 00:23:12 scale at speed

businesses are doing what they can but not what 00:24:19 they must to address the crisis

Net Zero

one of the central theme of this year's annual meeting is about interconnection interdependencies and one of the Great India philosophers Shanti Deva speaks about how to analyze 00:20:51 complex things recognize the network of causes and conditions that give rise to them and what he says is this everything is dependent on something else even that thing upon which each is 00:21:04 dependent is not independent

lone bio from Sydney Australia building a Next Generation fertilizer but it's not a fertilizer at 00:18:39 all actually it's mushrooms and when you plant these mushrooms with soybeans not only do you get crop yields to increase not only do you double the amount of CO2 that's being sequestered well you don't use the nitrogen that you're getting in 00:18:53 fertilizer

finally the boundary on air pollution on aerosols a boundary which we today have scientific evidence that it actually has 00:07:02 impacts on regulating the state of the atmosphere and the hological cycle pushing the monsoon systems in the southern hemisphere particularly into less rainfall

fertilizer use one of these boundaries that are today overloading and causing dead zones pollutants also 00:06:38 greenhouse gas massive implications on water quality and coastal zones we quantify here at the global level the maximum allowed loading of reactive nitrogen and reactive phosphorus used 00:06:50 predominantly in fertilizer systems

third boundary is on fresh water here we have two boundaries one is that 00:06:14 we have to keep at least 20 percent of natural flows and rivers intact for ecosystem services in aquatic systems the second is very basic on groundwater that extraction of groundwater levels 00:06:25 must be less than the recharge levels across the world on fertilizer use one of the

if we do nothing if we do the minimum at 00:12:23 this pivotal moment in our history then we and our children even if we are rich will live in the danger zone but if we if we business people if we 00:12:35 governments citizens cities if we take action today then we and our children will have a future worth looking forward to thank you thank you very much

there are amazing people worldwide that are working to protect the local to Global Commons the next step is to involve businesses 00:11:44 countries cities and people worldwide to accept Earth system boundaries and the just Transformations we need to live within these boundaries

we are today concluding that we're outside even of the just boundary on climate

within the next decade we are at risk of pushing ourselves outside of the safe 00:10:15 boundary of 1.5 degrees Celsius

on the biosphere we're also outside of the safe and just boundaries which is already recognized 00:10:27 in the Kunming in Montreal cbd15 of the necessity of halting and reversing the loss of biodiversity by 2030 which entirely aligns with the Earth commission's assessment that we now need to keep 50 to 60 percent of the Earth's 00:10:41 surface intact this means from now onwards zero loss of intact nature across the world economy

civilizations have risen and Fallen based on their ability to manage their 00:08:45 scarce Water Resources we are no different

the biosphere is a fundamental basis for all human well-being and we have two 00:05:36 boundaries defined for the biosphere the first one is the conclusion that at least 50 to 60 percent of intact nature must be remained on Earth to be able to 00:05:48 support the world economy and the resilience of the entire Earth system the second boundary is for all the managed land agriculture forestry urban areas that at least 25 percent of every 00:06:00 square kilometer has to have natural levels of fluorine fauna to be able to remain healthy and support the economy

we can 00:04:58 say with certainty that if we do not include Justice then we will all be living in the danger zone

can we quantify safe and just Earth 00:04:20 system boundaries or an earth system corridor in 2019 the Global Commons Alliance created the Earth commission to answer this question

we need in this Century a safe and just Corridor for all people to exit the danger zone but also to ensure that all people have access to basic needs rights 00:04:07 uh rights to a water food energy and infrastructure

if we continue with our greenhouse gas emissions then by 2070 as many as 3 00:03:25 billion people will live in uninhabitable zones and mostly in poorer countries and this basically means that these people who probably have the least contribution to the climate problem have 00:03:39 been the ones that are most exposed

we are now facing something deeper mass extinction air pollution undermining ecosystem functions really putting Humanity's future at risk 00:03:02 this is a planetary crisis w

green and ice sheet accelerated melting warming four times faster than the planet as a whole releasing cold fresh water slowing down the overturning of heat in the North Atlantic pushing the whole Monsoon 00:02:24 system down further south causing droughts and forest fires over the Amazon rainforest one more tipping element system locking warm surface or water in the Southern Ocean accelerating the melting of the West Antarctic ice 00:02:36 sheet the North Pole is connected to the South Pole in regulating the stability of the entire Earth system

16 tipping elements the large biophysical systems that we have scientific evidence that the regulates 00:01:23 the state of the entire climate system on Earth nine of these 16 are showing signs of instability push them too far and they will shift over from supporting Humanity 00:01:34 to starting to undermine Humanity four of these are showing scientific evidence of now being at risk already at 1.5 degrees Celsius

we're taking colossal risks with the future of civilization on Earth We're degrading life support system that we all depend on we're actually pushing 00:00:57 the entire Earth system to a point of destabilization pushing Earth outside of the state that has support civilization since we left the last ice age 10 000 years ago this requires a transformation to safe 00:01:11 and just Earth system boundaries for the whole world economy

Our double task is now to preserve and foster both biological evolution as Nature designed it and cultural evolution as we invented it, trying to achieve the benefits of both, and exercising a wise restraint to limit the damage when they come into conflict. With biological evolution, we should continue playing the risky game that nature taught us to play. With cultural evolution, we should use our unique gifts of language and art and science to understand each other, and finally achieve a human society that is manageable if not always peaceful, with wildlife that is endlessly creative if not always permanent.

In the near future, we will be in possession of genetic engineering technology which allows us to move genes precisely and massively from one species to another. Careless or commercially driven use of this technology could make the concept of species meaningless, mixing up populations and mating systems so that much of the individuality of species would be lost. Cultural evolution gave us the power to do this. To preserve our wildlife as nature evolved it, the machinery of biological evolution must be protected from the homogenizing effects of cultural evolution.

Our species faces two great tasks in the next few centuries. Our first task is to make human brotherhood effective and permanent. Our second task is to preserve and enhance the rich diversity of Nature in the world around us. Our new understanding of biological and cultural evolution may help us to see more clearly what we have to do.

The discoveries of Svante Pääbo show that as early as fifty thousand years ago the transition from biological to cultural evolution was already far advanced. Biological evolution, as demonstrated by Kimura and Goodenough, accelerated the birth of new species by favoring the genetic isolation of small populations. Cultural evolution had the opposite effect, erasing differences between related species and bringing them together. Cultural evolution happens when cousins learn each other's languages and share stories around the cave-fire. As a consequence of cultural evolution, biological differences become less important and cousins learn to live together in peace. Sharing of memes brings species together and sharing of genes is the unintended consequence.

In the long-range history of life, the transition from biological to cultural evolution was an event of transcendent importance. We became aware of its importance only recently, as a result of the discoveries of Svante Pääbo and his colleagues. The transition caused a reversal of the direction of evolution from diversification to unification, from the proliferation of diverging species to the union of species into a brotherhood of man. We see a small-scale example of this transition in the recent history of racism. Until recently, racism was a force of nature favoring the diversification of species. Humans traditionally hated and despised people of a different skin color. The natural evolutionary consequence would have been the division of our species into three new species, one pink, one black and one yellow. Only in the last few centuries, a strong reaction against racism has emerged, inter-racial marriage has become respectable, and the cultural unification of our species has pushed us toward biological unification. This is a small step in the long history of the transition of human societies from incessant warfare to brotherhood.

developed the technology for sequencing ancient DNA degraded and contaminated with modern DNA. They have succeeded in sequencing accurately the genomes of our Neanderthal cousins who lived in Europe about fifty thousand years ago. They also sequenced genomes of our own species who lived in Europe around the same time, and genomes of a third species, called Denisovans because they were found in Denisova cave in Siberia. He published the story of the sequencing and the surprising results in his book, Neanderthal Man: In Search of Lost Genomes, in 2014.

In the final chapter of his book, Dawkins turns his attention away from biological evolution to cultural evolution and introduces another innovation to our thinking about human behavior. The new idea is the meme, the cultural analog to the gene. A meme is a unit of cultural behavior, just as a gene is a unit of biological behavior. Examples of memes are ideas, customs, slogans, fashions in dress or in hair-style, skills, tools, laws, religious beliefs and political institutions. Memes spread through human populations by social contact far more rapidly than genes spread by sexual contact. Just as our behavior at the individual level is controlled by selfish genes, our behavior at the social level is controlled by selfish memes.

the cultural evolution of creative new societies requires more elbow-room than a single planet can provide. Creative new societies need room to take risks and make mistakes, far enough away to be effectively isolated from their neighbors. Life must spread far afield to continue the processes of genetic drift and diversification of species that drove evolution in the past. The restless wandering that pulled our species out of Africa to explore the Earth will continue to pull us beyond the Earth, as far as our technology can reach.

In each case, a small population produced a star-burst of pioneers who permanently changed our way of thinking. Genius erupted in groups as well as in individuals. It seems likely that these bursts of creative change were driven by a combination of cultural with biological evolution. Cultural evolution was constantly spreading ideas and skills from one community to another, stirring up conservative societies with imported novelties. At the same time, biological evolution acting on small genetically isolated populations was causing genetic drift, so that the average intellectual endowment of isolated communities was rising and falling by random chance. Over the last few thousand years, genetic drift caused occasional star-bursts to occur, when small populations rose to outstandingly high levels of average ability. The combination of imported new ideas with peaks of genetic drift would enable local communities to change the world.

The contribution of genetic drift to cultural evolution remains a speculative hypothesis.

As a result of cultural evolution, a single species now dominates the ecology of our planet, and cultural evolution will dominate the future of life so long as any species with a living culture survives. When we look ahead to imagine possible futures for our descendants, cultural evolution must be our dominant concern. But biological evolution has not stopped and will not stop. As cultural evolution races ahead like a hare, biological evolution will continue its slow tortoise crawl to shape our destiny.

Wells's biggest work is Outline of History, published in 1920, a picture of cultural evolution as the main theme of history since the emergence of our species.

Cultural evolution had its beginnings as soon as animals with brains evolved, using their brains to store information and using patterns of behavior to share information with their offspring. Social species of insects and mammals were molded by cultural as well as biological evolution. But cultural evolution only became dominant when a single species invented spoken language. Spoken language is incomparably nimbler than the language of the genes.

Wells saw that we happen to live soon after a massive shift in the history of the planet, caused by the emergence of our own species. The shift was completed about ten thousand years ago, when we invented agriculture and started to domesticate animals. Before the shift, evolution was mostly biological. After the shift, evolution was mostly cultural. Biological evolution is usually slow, when big populations endure for thousands or millions of generations before changes become noticeable. Cultural evolution can be a thousand times faster, with major changes occurring in two or three generations. It has taken about two hundred thousand years for our species to evolve biologically from its or

Motoo Kimura, author of the book, The Neutral Theory of Molecular Evolution, published in 1983, more than a hundred years after Darwin's masterpiece.

Nature is forcing genetic drift to move faster in mating systems than in other bodily functions. If this is generally true, as Goodenough observes, it means that genetic drift in mating systems must have a special importance as a driving force of evolution. She proposes a general theory to explain the facts. In the big picture of life evolving over billions of years, established species with large populations evolve slowly and have a mainly conservative effect on the balance of Nature. The big jumps in evolution occur when established species become extinct and new species with small populations diversify. The big jumps, made by new species, are driven by genetic drift of small populations. For small populations to form new species, they must become genetically isolated. Rapid change of mating systems is a quick road to genetic isolation. Goodenough concludes that the rapid mutation of mating-system genes is Nature's way of achieving big jumps in large-scale evolution. Rapidly evolving mating systems gave us the diversity of species that astonished Darwin.

Nature knows that, in the long run, established species are expendable and new species are essential. That is why Nature is ruthless to the individual parent and generous to the emerging species. Risk-taking is the key to long-term survival and is also the mother of diversity.

The picture of Nature revealed by Kimura and Goodenough is new and striking. Nature loves to gamble. Nature thrives by taking risks. She scrambles mating-system genes so as to increase the risk that individual parents will fail to find mates.

Kimura's theory explains the diversity paradox that puzzled Darwin. Why are we surrounded by such an astonishing diversity of birds and insects and microbes? From the point of view of Darwin, a small number of dominant species would have been sufficient. Kimura explains the mystery by invoking the power of genetic drift, which becomes suddenly rapid and effective just when it is needed, when small populations can vary fast enough to become genetically isolated and form new species.

After the discovery of the structure of DNA molecules by Crick and Watson in 1953, Kimura knew that genes are molecules, carrying genetic information in a simple code. His theory applied only to evolution driven by the statistical inheritance of molecules. He called it the Neutral Theory because it introduced Genetic Drift as a driving force of evolution independent of natural selection.

Sewall Wright, then 98 years old but still in full possession of his wits. He gave me a first-hand account of how he read Mendel's paper and decided to devote his life to understanding the consequences of Mendel's ideas. Wright understood that the inheritance of genes would cause a fundamental randomness in all evolutionary processes. The phenomenon of randomness in evolution was called Genetic Drift. Kimura came to Wisconsin to learn about Genetic Drift, and then returned to Japan. He built Genetic Drift into a mathematical theory which he called the Neutral Theory of Molecular Evolution.

Darwin knew nothing of genes. He was unaware of the work of Gregor Mendel, the Austrian monk who worked in his monastery garden and did experiments on the inheritance of pod-color in peas. Mendel discovered that heritable traits such as pod-color are inherited in discrete packages which he called genes. Any act of sexual reproduction of two parents with different genes results in offspring with a random distribution of the parental genes. Heredity in any population is a random process, resulting in a redistribution of genes between parents and offspring. The numbers of genes of various types are maintained on the average from generation to generation, but the numbers in each individual offspring are random. Mendel made this discovery and published it in the journal of the Brünn Natural History Society, only seven years after Darwin published The Origin of Species. Mendel had read Darwin's book, but Darwin never read Mendel's paper. In 1866, the year when Mendel's paper was published, Darwin did a very similar experiment, using snap-dragons instead of peas, and testing the inheritance of flower-shape instead of pod-color. Like Mendel, he bred three generations of plants, and observed the ratio of normal-shaped to star-shaped flowers in the third generation. Unlike Mendel, he had no understanding of the mathematics of statistical variations. He used only 125 third-generation plants and obtained a value of 2.4 for the ratio of normal to star-shaped offspring. This result did not suggest any clear picture of the way flower-shapes are inherited. He stopped the experiment and explored the question no further. Darwin did not understand that he would need a much larger sample to obtain a statistically significant result. Mendel understood statistics. His sample was sixty-four times larger than Darwin's, so that his statistical uncertainty was eight times smaller. He used 8023 plants. Mendel's essential insight was to see that sexual reproduction is a system for introducing randomness into inheritance. In peas as in humans, inheritance is carried by genes that are handed down from parents to offspring. His simple theory of inheritance carried by genes predicted a ratio of three between green and yellow pods in the third generation. He found a ratio of 3.01 with the big sample. This gave him confidence that the theory was correct. His experiment required immense patience, continuing for eight years with meticulous attention to detail. Every plant was carefully isolated to prevent any intruding bee from causing an unintended fertilization. A monastery garden was an ideal place for such experiments. Unfortunately, his experiments ended when his monastic order promoted him to the rank of abbot. Obedient to his vows, he ceased to be an explorer and became an administrator. His life-work lay hidden in an obscure German-language journal in Brünn, the city that later became Brno and is now in the Czech Republic.

. Naively, we should expect Darwinian evolution to result in a world with a much smaller number of species, each selected by superior fitness to be a winner in the game of survival. All through his life, Darwin was puzzled by the abundance of weird and wonderful species that look like losers but still survive. I call this abundance the diversity paradox.   If only the fittest survive, we should expect to find a few hundred superbly fit species adapted to live in various habitats. Darwin looked at the real world and found an extravagant display of species, with a great diversity of superficial differences. He saw elaborate structures that are expensive to maintain. The theory of evolution by natural selection should tend to keep creatures plain and simple, but nature appears to prefer structures that are elegant and complicated.

In the Pirandello play, "Six Characters in Search of an Author", the six characters come on stage, one after another, each of them pushing the story in a different unexpected direction. I use Pirandello's title as a metaphor for the pioneers in our understanding of the concept of evolution over the last two centuries. Here are my six characters with their six themes. 1. Charles Darwin (1809-1882): The Diversity Paradox. 2. Motoo Kimura (1924-1994): Smaller Populations Evolve Faster. 3. Ursula Goodenough (1943- ): Nature Plays a High-Risk Game. 4. Herbert Wells (1866-1946): Varieties of Human Experience. 5. Richard Dawkins (1941- ): Genes and Memes. 6. Svante Pääbo (1955- ): Cousins in the Cave. The story that they are telling is of a grand transition that occurred about fifty thousand years ago, when the driving force of evolution changed from biology to culture, and the direction changed from diversification to unification of species. The understanding of this story can perhaps help us to deal more wisely with our responsibilities as stewards of our planet.

In the near future, we will be in possession of genetic engineering technology which allows us to move genes precisely and massively from one species to another. Careless or commercially driven use of this technology could make the concept of species meaningless, mixing up populations and mating systems so that much of the individuality of species would be lost. Cultural evolution gave us the power to do this. To preserve our wildlife as nature evolved it, the machinery of biological evolution must be protected from the homogenizing effects of cultural evolution.

Biological and Cultural Evolution Six Characters in Search of an Author

michael hudson

it's  always a matter in the end of redefining   a power relation between different social groups  so it cannot be completely peaceful it involves a   conflicting social interest it involves different  groups of people with different agenda and you   know in many ways we have we are in a situation  which is not i think completely different from   00:12:20 the one at the time of the french revolution which  is at the you know those who those who should pay   have somehow managed to design a legal system  and a political system so that they can escape   taxation and and at the same time middle class and  lower class people are you know fed up of paying   the bill for them and so and so the solution is  more and more debt but you know at some point   there will have to be something else will have to  happen and i think it will be roughly the same it   00:12:51 will have to be roughly the same solution as it  was you know 200 years ago which is the end of   fiscal privileges of a small group in the  population that has that has managed to   escape taxation for for for too long

How is Reality Constructed in the Brain

Understanding human perception by human-made illusions

it received a warm and encouraging response from noted psychologist, Alfred Adler, who declared that henceforth it would be required reading for his students.

Holism was also warmly adopted by the school of gestalt psychology as it offered a valuable informing framework for their approach. Gestalt psychologist, Fritz Perls, who moved from Germany to South Africa (and then left for the United States when Smuts was voted out of power) quoted Smuts verbatim in his own work, 'Ego, Hunger and Aggression'.

“A human being is a part of the whole, called by us, ‘Universe’, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest - a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty. Nobody is able to achieve this completely, but the striving for such achievement is in itself a part of the liberation and a foundation for inner security.”

Indeed he identified Smuts as one of ten people in the world who, he believed, truly understood relativity.

Presidential Address at the Centenary Conference of the British Association for the Advancement of Science in 1931.

This was followed in 1910 by an unpublished manuscript, ‘An Inquiry into the Whole’. In that work he also suggested: "If we had the mental vision, our object would be to penetrate to that concept of the Whole which is no mere aggregation or sum total or compound of parts, but which is itself one and indivisible, a real vital organic unity of which the multiplicities of the universe are not the constituent parts but aspects, phenomena or manifestations."

Whereas science claims to access universal truths about the natural world, 'Holism and Evolution' was neither intended to be a scientific work nor a philosophical treatise. Rather it was an attempt to explore, as Smuts puts it, the debatable borderland between science and philosophy in order to identify certain points of contact. These points of contact, he believed, would be significant for the higher ‘spiritual’ interest of humankind.

A re-evaluation of ‘Holism and Evolution’ by Jan Christian Smuts after 90 years.

Zerzan, though, goes further; looking at how it was the abstract, intellectual basis of modernity – the human duality of body and mind – which was, and continues to be the basis for our severance from the natural world.

Massive, unfulfilling consumption, within the dictates of production and social control, reigns as the chief everyday consolation for this absence of meaning

Progress is an ‘uncontested good’: Theoretically, that means scientific and technological progress is assumed to be a positive irrespective of any evidence to the contrary; practically, though, it means the moment technological or scientific progress is questioned it will often illicit silence, or ridicule, or in the worst case, abuse.

‘Running on Emptiness – The Pathology of Civilisation’John Zerzan (2002) All religions have problems with ‘unbelievers’, but that response is insignificant compared to their visceral hatred of ‘apostates’.

industrialism took away people's ability to manage and measure in their own time it imposed an order of time externally regulated by clockmakers and timekeepers and with that came the 00:02:28 control of labour which enabled complex industrial systems to evolve to reach its high point of globalized just-in-time manufacturing in the modern world time both dulls the senses and orders people's lives

human-devised measures of time hold within them powerful political and economic forces they track people within the patterns of activity they become habituated to machine time measured and parceled out by industrial society

few grasps their imprisonment by time shifting our perceptions of the world to create ecological change is not simply about abandoning modern technology the true challenge people 00:01:13 face is breaking free of the instrumental mechanism that binds them to the modern world

this chart was of no use to millions of blind people

Someone with a cognitive impairment, for example, might benefit greatly from visuals rather than paragraphs of text, whilst for screen readers user paragraphs of text are the more accessible option.

Blind news audiences are being left behind in the data visualisation revolution: here's how we fix that

The End of the Silicon Valley Myth

Nicola grateri has spent his career fighting the country's most powerful Mafia the indrangata

Regarding climate change, it is as if humanity stands poised before two buttons: one is an economic and cultural reset, while the other triggers a self-destruct sequence. As a community of nations, we can’t seem to agree on which is which. Or, even if we did, we don’t seem to have the collective political will to stop those who seem intent on pushing the self-destruct button—in order, they say, to protect our liberty.

The old humanisms have not so much died as faded away. Alarms about the danger of climate change have been sounded now for so long that urgency is also fading, not the objective reasons for urgency—they burn more brightly than ever—but the willingness or even capacity in many societies to feel it.[19] Indeed, countless Americans won’t submit to a Covid-19 vaccine even though this fundamental gesture of solidarity makes one’s life not merely safer, but better. But as Secretary General Guterres reminds us, there will be no vaccine for climate change. Americans might not take it even if there were. Where can we find the subjunctive politics we need?

The late, great essentialist humanism of progress, economic growth, and individualism thinks that a cup is full only when it overflows. An entangled humanism of the future will say that we should not pour until we know what being full truly means. 

Beware the person, party, or project that claims to be the incarnation of the common good. The common good is imminent within the polis in all its possibility, but it is never the embodiment of any one version of the polis. That way of thinking, always tempting, often deployed, never ends well. The common good is not something extra added on to what other practices of right recognition provide for a society. Instead, the common good shifts the frame and changes the subject of political life from the declarative as is to the subjunctive as if—the corrected fullness of equality, justice, and interdependent mutuality that are already but not yet.

The posture of democratic citizenship is avowal of rights and obligations of membership in a civic community. The rationale for this is the moral and political goodness of a civic way of living and the shared promise of human self-realization through interdependence. As such it is the exemplary, most inclusive form of membership; it is a precondition for the sustainability in the modern secular era of other expressions of membership in our lives—social, economic, kinship, familial, and intimate.[17] Again, citizenship avows—makes a vow, takes on a trust—on behalf of a future of moral and political potential toward which it is reasonable to strive. Citizenship is iterative and ongoing; it provides continuity and provokes innovation; each generation of democratic citizens begins a new story of the demos and continues an ongoing one.[18]

This larger perspective is offered by an analysis of citizenship and the common good. I begin with the idea of citizenship as being a practice entrusted with the preservation and conservation of the nexus of recognitional practices in a society. Then I move to the notion of the common good, interpreted not as a collective thing, a transcendent principle, or an abstract concept, but as the flourishing of the recognitional nexus itself. 

The moral vocabulary that climate activists and public health professionals use is not able to activate the moral and political imagination that effective ecological and health governance require. To respond to the recurring crises that are coming, the governance of complex societies must be able to reach the tap roots latent in their own moral ethos, politics, and motivational structures.

autonomy can shed the problematic individualism with which it has been saddled in the era of liberalism and carbon capitalism and can be reconceptualized as a practice of recognition that is dialogic and critically self-reflexive. As such, autonomy is a practice that recognizes and supports individuality but does not rest on an ontological foundation of individualism. And, needless to say, it does not rest on a foundational collectivist or totalizing ontology, either. Whereas other practices of recognition such as solidarity and care are directed outward toward right relationships with others, autonomy, I suggest, is a practice of recognition directed inward. Autonomy is reflexive: it affirms and attends to the moral standing of oneself. The autonomy of the person is required by both the concept of agency (acting for reasons rather than being forced to act by causes) and the concept of responsibility (neither praise nor blame are attached to behavior that is beyond one’s control). My working notion is thatautonomy is the recognition and authentication of one’s own capability to assume moral agency and responsibility in an interdependent world.

While structural injustice and inequality do impede autonomy by fostering force and fraud, oppression and exploitation, these structural conditions also undermine autonomous self-recognition by impeding the psycho-social development integral to fulfilling the capability to be an autonomous self and agent. This is one convergence of symbiotic theorizing and the recognitional practice of autonomy. Through symbiotic practices, the assistance or “affordances” of the material and social worlds can be drawn on to actualize the inherent potential for autonomous action that resides in each human being.[16]

Let me pose the question in the following way: Is the condition of autonomia fulfilled or undermined by the condition of sumbiōsis? Could it be that autos and sumbios—the most fully realized, best self and the companion—are two sides of the same coin; that is to say, entangled?

olidarity is standing up for and with and as the other. Solidarity is standing up against the power of those who deny moral standing to the other. In so doing, the practice of solidarity affirms the moral standing of others. Moral standing is not only something that the law and courts bestow. It comes into being through the ways in which people treat one another. Conceptually and attitudinally, practices of solidarity shift away from individualism and independence toward mutuality and interdependence.

Such relational practices of recognition avow that concern and respect are due to others as persons of inherent, not simply instrumental, worth.

new way of seeing could lead to loss of dignity, oppression, and even greater inequality; there are many historical examples of that.[10] But there is also the open horizon of new ways of being that are more humane, more authentic, more just. This horizon is what political theorist William Connolly refers to when he says: “Today perhaps it is wise to try to transfigure the old humanisms that have played important roles in Euro-American states into multiple affirmations of entangled humanism in a fragile world.”[11]

The freedom objection to effective climate governance says that we must make a tragic choice on behalf of freedom. We must choose the loss of some present and future lives in order to preserve a way of life, the lynchpins of which are individual freedom, private property, steep social and monetary inequality, economic growth, and energy-intensive production and consumption. Yet the lives some would choose to lose need not be lost if the right and the good—living up to the best in our humanity and being morally responsible—were seen in new ways.

lest we think that our own vital centers are fine, much to their chagrin colonizing nations of the global north are finding themselves colonialized by financial extraction and exploitation in the global economy. In the governance of affluent nation-states, and of regional governmental units within them, the background social and cultural factors upon which any governance—especially democratic governance—relies are literally falling apart, and the wreckage is piling up at the feet of history. 

“Better dead than Red,” as people used to say when I was growing up in America’s heartland during the Cold War.[9] Apparently, it’s better to be dead than Green now. That argument is made in public with a straight face. It is not enough, then, to interpret climate denial (as well as vaccine denial, and even pandemic denial) as merely venal or ignorant, though much of it is that. This denial goes deeper and is more philosophically significant because it is rooted in a broken conception of individual freedom in a political morality whose time is passing, if not already past.

It is not by erecting fences between power and right that governance can be steered toward justice, but by entangling power within solidarity, care, and other modes of right relationship.

Discourse within the public sphere signals the normative will of the democratic citizenry to the steering institutions of governance. It also articulates and rearticulates (expresses and reshapes) the core of the civic, the vital beating heart of a democracy. This core is a political morality of intentional action motivated by reasoned understanding and moral imagination. In the political morality I see emerging, the separation of the political and the normative is subsiding. Conceptually, power and right are becoming entangled rather than bifurcated. 

As I use the term here, “governance” is not limited to the official activities of government alone. Governance in the broad sense is an interlocking system of collective action steering mechanisms ideally guided by impartial rules of law and comprised of the administrative and representative political institutions of government, economic and sociological institutions, and cultural systems of norms, meanings, and relationships. In a democracy, the steering of these systems of collective action is ultimately subject to judgments concerning the justice and legitimacy of current and proposed future governance by a discursive participatory citizenry. This citizenry continually engages in a process of pluralistic debate refereed by reason and the persuasive force of the better argument. Such participatory dialogue is often referred to as the civic or “public sphere” of society. It is a place of norms and ideals—a declarative place of what is the case, and a subjunctive place of what could be the case.

People newly faced with the precarity of future expectations and the loss of attachments to habitual ways of life tighten their grip on them, no matter how objectively unsustainable, and turn toward blaming the other, the victims, rather than extending empathy and solidarity toward them.

the entanglement of human health and global climate change is rapidly manifesting itself in a raft of “known unknowns”—future disruptions we can reasonably forecast without yet knowing the precise form they will take or the extent of their consequences. When extended for a prolonged period of social time, such certain uncertainty breeds fear and a narrowing of intellectual and emotional attention.

Through the media of technology and commerce, progress has come to be understood as that which alters the lives of human individuals by expanding the scope of their consumptive choices and extractive agency. It is time to rethink progress and possessive individualism in the political morality of freedom.

What is propelling humankind into this nightmare, as Benjamin sees it, is not the force of evil or fate. Instead, it is one of modernity’s prized ideals and constitutive achievements: progress.

The future behind us into which we are being thrown is also a maelstrom born out of the catastrophes of the past.

“This is how one pictures the angel of history,” Benjamin writes. “His face is turned toward the past. Where we perceive a chain of events, he sees one single catastrophe which keeps piling wreckage upon wreckage and hurls it in front of his feet. The angel would like to stay . . . and make whole what has been smashed. But a storm is blowing from Paradise; it has got caught in his wings with such violence that the angel can no longer close them. This storm irresistibly propels him into the future to which his back is turned. . . . This storm is what we call progress.”

Entangling Humanism By Bruce Jennings

social, political and institutional mechanisms.

eading evolutionary theorist David Sloan Wilson and influential economist Dennis Snower have long advocated for an improved understanding of economics as a complex system. Across a recent series of major articles, they argue for a paradigm shift away from the orthodox, neoclassical model of economics, which focuses on individual challenges to be tackled through decisions by individual decision-makers and views ‘externalities’ as a phenomenon to be ‘corrected’ through government intervention, in favour of a new multilevel paradigm, based on insights from evolutionary science.

A new economic paradigm for people and planet

‘An Inconvenient  Apocalypse - The Environmental Collapse,   Climate Crisis and the Fate of Humanity',

What is abrogated here is our right to the future tense, which is the essence of free will, the idea that I can project myself into the future and thus make it a meaningful aspect of my present. This is the essence of autonomy and human agency. Surveillance capitalism’s “means of behavioral modification” at scale erodes democracy from within because, without autonomy in action and in thought, we have little capacity for the moral judgment and critical thinking necessary for a democratic society.

surveillance capitalism represents an unprecedented concentration of knowledge and the power that accrues to such knowledge. They know everything about us, but we know little about them. They predict our futures, but for the sake of others’ gain. Their knowledge extends far beyond the compilation of the information we gave them. It’s the knowledge that they have produced from that information that constitutes their competitive advantage, and they will never give that up. These knowledge asymmetries introduce wholly new axes of social inequality and injustice.

surveillance capitalism, invented by Google in 2001, benefitted from a couple of important historical windfalls. One is that it arose in the era of a neoliberal consensus around the superiority of self-regulating companies and markets. State-imposed regulation was considered a drag on free enterprise. A second historical windfall is that surveillance capitalism was invented in 2001, the year of 9/11. In the days leading up to that tragedy, there were new legislative initiatives being discussed in Congress around privacy, some of which might well have outlawed practices that became routine operations of surveillance capitalism. Just hours after the World Trade Center towers were hit, the conversation in Washington changed from a concern about privacy to a preoccupation with “total information awareness.” In this new environment, the intelligence agencies and other powerful forces in Washington and other Western governments were more disposed to incubate and nurture the surveillance capabilities coming out of the commercial sector.

ProPublica recently reported that breathing machines purchased by people with sleep apnea are secretly sending usage data to health insurers, where the information can be used to justify reduced insurance payments.

This economic logic has now spread beyond the tech companies to new surveillance–based ecosystems in virtually every economic sector, from insurance to automobiles to health, education, finance, to every product described as “smart” and every service described as “personalized.”

from the start the logic reflected the social relations of the one-way mirror. They were able to see and to take — and to do this in a way that we could not contest because we had no way to know what was happening.

I define surveillance capitalism as the unilateral claiming of private human experience as free raw material for translation into behavioral data. These data are then computed and packaged as prediction products and sold into behavioral futures markets — business customers with a commercial interest in knowing what we will do now, soon, and later.

High Country News, Rebecca Nagle reported that for every dollar the U.S. government spent on eradicating Native languages in past centuries, it has spent less than 7 cents on revitalizing them in the 21st century. 

Siwan Clark, a Welsh speaker and MSc candidate in Social Research Methods at University College London, said Wales is environmentally suffering because of centuries of British colonialism, particularly during the Industrial Revolution, which had a devastating global environmental impact.Clark said her mother, who grew up on a farm in North Wales, understands critical Welsh words—a language Clark said is deeply agricultural—that “have no context or meaning” for her.“Industrialized farming is inextricable from empire,” Clark said. “If those small farms fail, then the language won’t truly survive.” 

“a huge amount of scientific information in Irish was passed down orally, but was lost to the trauma of the famine and immigration.” Today, only 1.7 percent of the Irish population is fluent. Ó Séaghdha, who said many words in Irish are like “one-word poems,” finds himself fascinated by this bio-cultural knowledge. “The word for swallow is fáinleog,” he said. “It means little wanderer, because the bird migrates during winter. In our languages, we understood bird migration, thousands and thousands of years ago. We had words for phosphorus magnetism before they had scientific books.”

Australian government won’t stop trying to infiltrate these communities with English. Disguised as “education,” the imposition of English is an attempt to reduce the already dismal number of 13 Indigenous languages spoken by children in Australia (from 300-700 languages before the U.K. colonized Australia, in 1788),

“When your language dies, your worldview dies with it. The actual structure of the language holds so much of that worldview,”

Learning a New Language Can Help Us Escape Climate Catastrophe

get control over psychological stress oh yeah why is this so important well the the main problem is you have 00:16:15 high levels of cortisol when you're stressed out psychologically and it it's clear that people who have high levels of really high levels of stress uh are chronically ill

the numbers are 00:14:09 something like that you drop it down to you've got 88 percent less chance or actually it's it's 12 percent chance for most diseases so most diseases are protected by these diets

eating plants

don't eat sugary foods

the one meal one main meal a day he would be grateful for i'm sure

what are the things you've done or you're doing now that your 10 year old 00:10:51 self will be so happy for but if he was in front of you right now he'd just be hugging you and high fiving you nonstop the things you're doing that he will appreciate in ten years and then what are a few things that he's 00:11:04 gonna say man i really wish you wouldn't do that right now

there's a twin study they took identical twins genetically identical in denmark and they said okay let's look at them through their life and there were massive differences in 00:08:46 how they looked and how they how long they lived and when they went back to see what the causes were they could figure out first of all that 80 of their lifespan was determined by how they lived not their genetics 00:08:58 you mean the way they felt about themselves the people they hung out with their environment the activities they took on or what do you mean well mostly their lifestyle what they ate did they smoke did they drink did they exercise those did they sleep well all that stuff right 00:09:11 and those that did all the good things the same genetics twins born the same day one could live 10 years longer than the other

dr david 00:05:01 perlmutter on who has a book about uric acid talking about like this is one of the root causes of poor health yeah and aging faster and things like that so alcohol you talk to him a lot yeah yeah 00:05:13 i actually was uh one of the first people to read his book before it came out yeah it's really good it blew my mind i now measure my uric acid levels you can get little test strips uh you can just buy them usually you just piano 00:05:26 you swap spit on it and 10 seconds later you see you see your acid levels yeah and so the the lower the level the better right the higher the level means there's risk for what everything according to david

beer will raise the levels of uric acid which is a 00:04:36 breakdown product of a protein breakdown product then you can pee out um but if you have too much beer and other types of food that contain a lot of this type of 00:04:49 protein you will raise your uric acid level

one glass a day most doctors would say especially if it's red wine it's fine and the alcohol actually can help with cut the cardiovascular system reduces uh 00:04:22 bad cholesterol and more importantly raises the good cholesterol hdl this is for red wine

we've just developed a way to measure that 100 times cheaper than it was before 00:02:44 and i'm going to bring this test to the public so that's people can test their biological at home or something or it should be a cheek swab that's what we're developing so you don't have to prick or take blood or anything you do a cheek sweat exactly and then you would ship it 00:02:57 in or something yeah you'll post it in and then you get hopefully just a week later or less here's your credit score for your body well that's cool and then even better here's how you how do you slow it down and reverse it based on 00:03:09 everything we know about you wow that's cool take you on that journey so do this eat this swallow this that is cool i got to take that test yeah well you can get on the wait list if you want 00:03:21 okay there's a website because we are uh taking names right now we may do some studies with early adopters too that's cool what's up where is it it's called tally t-a-l-l-y 00:03:33 tallyhealth.com and uh the reason i'm excited about it is it's very hard to focus on what works because we have no idea you exercise you hope that it's good yeah is it too much too little if i eat this does it help me we need a dashboard for our bodies and 00:03:46 that's what that's what these give you

there's a new type of test that my colleagues and in my lab we've developed it's called the dna methylation test 00:02:20 it's also known as the horovath test named after my friend stephen horvath

there's one company that i advise called inside tracker