Anna Holmes defines 'hype aversion' as a reflex against being told what to like, suggesting that popularity can create pressure rather than signal quality. This feeling can lead to a deliberate choice to resist mainstream culture.
Clothing that bears the name of a city near or far has become a closet staple for many consumers in recent years, evolving from impulse purchases to mainstream fashion.
LaBeouf hasn't anchored a box-office hit in more than a decade, and little of his 2020s art-house work has drawn buzz. The most notable thing he's starred in lately was a clip of him on a podcaster's couch, hunched and diminished, talking about his fear of gay people.
When you grow up in a place where everyone's known you since you were in nappies, you carry around hundreds of versions of yourself. Each person you meet has frozen you at a particular moment - the time you threw up at the school dance, your awkward phase when your voice was breaking, that summer you tried to reinvent yourself and failed spectacularly.
She said she stood in her new kitchen, which had radiant floor heating and a view of the fjord, and cried because the bread smelled wrong. She'd moved from São Paulo for a man she'd met at a data science conference. The apartment was beautiful. The healthcare was extraordinary. The man was kind. And the bread smelled wrong, and that wrongness cracked open something in her she hadn't known was load-bearing.
A record high of adults—80 percent—believes that Americans are divided on the most important values. National pride, trust in government, and confidence in institutions are near record lows. The Princeton University historian Sean Wilentz says the United States hasn't been this divided since the Civil War. Nearly half of Americans think another civil war is likely in their lifetime.
A new campaign is aiming to collect 50 objects that sum up Englishness in an effort to move the conversation away from reductive arguments over whether to hang a St George's flag or not. Supported by the Green party politician Caroline Lucas, the musician and campaigner Billy Bragg, and Kojo Koram, a law professor, the A Very English Chat campaign hopes to tackle England's growing social divisions and political polarisation.
In the practice of psychiatry, we like to think we have better radar than most doctors for identifying incoherent thinking in our fellow humans. Incoherence is one of the crucial signs for potential disasters in the central nervous system-delirium, psychosis, mania, intoxication, stroke, encephalitis. And yet, now in the waning years of my career, I confess that I've practiced this skill of identifying incoherent thinking with only the vaguest definition of coherence, and no measure.
Like us, you may feel paralyzed in the face of the relentless images of violence we see every day. Suffering children, military occupations, the devastated neighborhoods, the cries of parents mourning their dead-these scenes haunt us. Whether it is happening in Palestine or Minneapolis, we are witnesses to suffering, and that witnessing takes a heavy toll. Clearly, the devastating situations in the West Bank and Gaza and in Minneapolis differ
In the early 20th century, sociologist Max Weber noted that sweeping industrialization would transform how societies worked. As small, informal operations gave way to large, complex organizations with clearly defined roles and responsibilities, leaders would need to rely less on tradition and charisma, and more on organization and rationality. He also foresaw that jobs would need to be broken down into specialized tasks and governed by a system of hierarchy,
Just before winter break, news broke that the University of North Carolina at Chapel Hill plans to close its centers for African, Asian, European, Middle Eastern, Latin American and Slavic, Eurasian and East European studies. Though UNC administrators said in a statement that decisions on closures are not finalized, they confirmed they are evaluating centers and institutes as part of a budget-cutting effort in response to state and federal funding changes.
As authoritarianism accelerates - as government-sanctioned violence becomes more overt in immigration enforcement, in policing, in the open deployment of federal force against civilians, and in the steady erosion of civil rights - people are scrambling for reference points. But instead of reckoning with the long and violent architecture of U.S. history, much of this searching collapses into racialized tropes and xenophobic reassurance: This isn't Afghanistan. This isn't Iran or China. This is America. We have rights. This is a democracy. This isn't who we are.
In case you didn't get the memo, everyone is feeling very Chinese these days. Across social media, people are proclaiming that "You met me at a very Chinese time of my life," while performing stereotypically Chinese-coded activities like eating dim sum or wearing the viral Adidas Chinese jacket. The trend blew up so much in recent weeks that celebrities like comedian Jimmy O Yang and influencer Hasan Piker even got in on it. It has now evolved into variations like " Chinamaxxing" (acting increasingly more Chinese) and " u will turn Chinese tomorrow " (a kind of affirmation or blessing).
Collating data from the World Bank and other sources in innovative ways, he argues that globalization in the late twentieth and early twenty-first century was accompanied by then-unprecedented growth of income in both previously poor populations (notably in China) and people at the top of the world's income distribution (especially those in the West). By contrast, relative shares of world income stagnated or were thought to have declined for wealthy nations' middle and working classes, including in the United States.
In this issue of the HBR Executive Agenda, editor at large Adi Ignatius talks to Harvard Business School professor Ranjay Gulati about how leaders can act with clarity amid rising social tension and rapid technological change.
A large global study across 69 countries found something unexpected: the more individualistic a society is, the more similar people are in how they feel-and in how they want to feel. Across 59 out of 60 emotions, emotional experiences showed greater uniformity in individualistic cultures. This challenges the common assumption that collectivistic cultures are emotionally restrictive because they suppress individuality. In fact, emotional life in individualistic societies appears to be shaped by strong shared norms that dictate which emotions are acceptable, desirable, or problematic-especially regarding negative emotions.
The air feels heavier. And the struggles are changing shape. Beyond my office walls, the world is shifting, and my clients sense the tremors. The things they once trusted, global order, democratic norms, and even their own personal safety, no longer feel solid. They feel brittle, as if one strong wind could bring it all down. And what they're sensing isn't imagined.
It's common knowledge that we are awash in misinformation that can have severe negative consequences for society. When people hold false beliefs about the safety of vaccines, the outcomes of elections, or the causes of climate change, it is much more difficult for them to make responsible decisions on behalf of their families and communities. It is tempting to respond to this challenge by insisting that expert scientists know best and to dismiss those who challenge the experts.
People say it takes a village to do difficult things: raise a child, sustain a community, build a barn. But we don't often talk a lot about what it takes to be a villager. What does it mean to not just be in a community, but to help create one? Priya Parker, author of The Art of Gathering: How We Meet and Why It Matters, says the key is to put yourself out there, even if it's scary.
In Rinrigaku, Watsuji argues that ethics is the study of what it means for us to be human. How we think about the nature of human existence, he says, dictates the ways in which we understand our ethical values. Hence, he criticises Western philosophical conceptions of the modern subject, arguing that the Western rendering of subjectivity is both problematic and foreign
