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Thanks very much for participating in our contest. For details of the prize you can look at the announcement here, and to read the nominated posts you can go here for a complete list with links.

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Cheers,

Abbas

Change

Change is the new,

improved

word for god,

lovely enough
to raise a song

or implicate

a sea of wrongs,
mighty enough,

like other gods,

to shelter,
bring together,

and estrange us.

Please, god,
we seem to say,

change us.
.

by Wendy Videlock
from Poetry, Vol. 193, No. 4, January
publisher Poetry, Chicago, 2009

From Phys.Org:

Attention, star scientists: Pierre Azoulay is watching you. Not literally, of course: Azoulay, an economist, inhabits an office tucked away in the MIT Sloan School of Management, far from any lab. But his forte is original research about how life scientists work — or, more precisely, what makes them work well. Which kinds of grants lead to the most creative scientific research? When elite scientists die or switch jobs, what happens to the output of their former colleagues and co-authors?

Information about those questions is just not readily available. Except to Azoulay: The hard numbers supporting his findings come from a unique database charting the careers of 12,000 scientific stars, which he has painstakingly built up over nearly a decade in collaboration with Joshua Graff Zivin, an economist at the University of California at San Diego. The database paints a kind of pointillist picture, with statistical dots representing those star scientists: It’s a complete record of their jobs, awards, patents, papers, their papers’ citations and more. If a life scientist has achieved almost any measure of acclaim in the United States during the last half-century, Azoulay knows about it. “In some sense I have a dossier on each of them and have become intimately familiar with all of them,” says Azoulay, a voluble Frenchman who talks about his own work with good-humored detachment. “I am a glutton for punishment in terms of data. I have never done a project that uses readily available data.”

More here.

From Columbia.edu:

Sarah Sze, Professor of Visual Arts at Columbia University School of the Arts, has been chosen to represent the United States at La Biennale di Venezia in 2013. Her work will be presented by Holly Block and the Bronx Museum of the Arts in the 55th International Art Exhibition. The work, titled Triple Point, will inhabit and directly comment upon the architecture of the 1930s Palladian-style structure of the U.S. Pavilion designed by famed architects William Adams Delano and Chester Holmes Aldrich, appearing to modify the building’s structure without actual physical change. “Sarah Sze is a perfect choice to deftly engage the U. S. Pavilion,” said Carol Becker, Dean of Faculty. “Her site-specific work is dramatic, playful, seductive and filled with ideas about the fragility and durability of contemporary life. She’s a fantastic artist, a great teacher and we are proud to have her on our faculty.”

Sze has won acclaim for her minutely detailed, accumulative installations, in which everyday items such as coffee cups, plastic bottles and electrical fans become vital objects that defy the boundaries between the throwaway and the precious, the mundane and the monumental. Sze has always been known for work that challenges viewers to experience space in unexpected ways, and her installation at the U.S. Pavilion at the Biennale promises to do the same on a grand scale. Sze will create a sequence of constructed environments that will activate the Pavilion’s architecture and extend beyond the building and into the courtyard, blurring the perceptual boundaries between the site’s interior and exterior.
In conjunction with the installation, the Bronx Museum of the Arts will create a video stream documenting Sze’s process of conceiving, fabricating, and installing the piece. This will extend the project’s reach beyond the Giardini and link Sze with a worldwide audience.

More here.

The truth is that Keynes overwhelmed Hayek, simply by making more interesting and relevant statements. Of course, the roundaboutness of production under capitalism may sometimes lead to waste, but that does not justify government inactivity. Economists have squabbled about many things since the 1930s, including the relative effectiveness of fiscal and monetary policies in a world where governments “do something” about deep recessions. But the case for policy activism of some kind is fairly uncontroversial. The concepts and ideas that figured in the Keynes–Hayek debate of 1931 have hardly ever been mentioned in the subsequent debates. By the 1950s, Hayek was a marginal figure in Anglo-American macroeconomics. Wapshott tries to substantiate the significance of the 1931 spat by seeing it as the source of a later multiplicity of disputes between the Keynesians and free market enthusiasts. But this is neither correct as an account of how the various disputes began and developed, nor as an appreciation of Hayek’s greatness. (And my interpretation – which may be wrong – is that Wapshott is keener on Hayek than on Keynes. As with a good detective novel, the suspense is maintained to the very last page.) Hayek surrendered to Keynes and the Keynesians on money and macroeconomics, and from the mid-1940s rebuilt his reputation by magnificent contributions to political philosophy and the philosophy of law. These contributions have only a tenuous relationship with Austrian capital theory and theorizing about roundabout production methods. Wapshott should not pretend that there was some sort of continuity between Hayek’s early work on money and his later work on the philosophy of the State, or that the 1931 debate had a special role in initiating later arguments.

more from Tim Congdon at the TLS here.

The most important American psychologist since William James, and perhaps the most important psychologist altogether since Carl Jung, was Abraham Maslow (1908-1970). Maslow’s brainchild was the ideal of the “self-actualizing” person, the supreme human type who becomes everything he is capable of becoming. “Everything?,” one may justly ask. That has a Nietzschean ring to it, and leaves a lot of room for moral ugliness and even enormity. Thus self-actualization has drawn heavy fire, principally from conservative intellectuals, as typical Sixties folderol, a bad idea endlessly spreading, infesting the public mind like a colony of poisonous spiders, and contributing to the dangerous stupidity of our culture. Such censure is not entirely misguided. The predominant effect of Maslow’s key idea, at least as it has been transmitted by various acolytes, epigoni, and pseudo-philosophical beachcombers, is far from wholesome. And yet Maslow himself must be distinguished from his following. He was a serious thinker with a vision of human sublimity for a democratic age, revering the extraordinary and sometimes far from democratic minds with whom he consorted, and contended, throughout his life: Aristotle, Nietzsche, Freud. Maslow may indeed have a lot to answer for, even if he did not intend or foresee the worst consequences of his line of thought, but before he is pilloried as a false prophet or worse we need to measure him by his own ideas and not what others have made of them. Abraham Harold Maslow was born on April 1, 1908, in New York City, the first child of Samuel, a Russian Jewish immigrant who worked as a cooper, and Rose, his first cousin. Abe grew up in Brooklyn, fearing his father, a rough-hewn, hard-drinking man, and loathing his mother, whom he later described as “schizophrenogenic” — the type of mother “who makes crazy people, crazy children.”

more from Algis Valiunas at The New Atlantis here.

The annual meeting of the World Economic Forum, in Davos, Switzerland, was well under way when it officially commenced, early on a Wednesday evening in January, with an address, in the Congress Hall of the Congress Center, by Angela Merkel, the Chancellor of Germany. She had a lot to say about Europe. Some of it—“Do we dare more Europe? Yes, we do dare”—made the news. But outside the hall many Davos participants paid her no mind. They loitered in various lounges carrying on conversations with each other. They talked and talked—as though they hadn’t been talking all day. They had talked while sitting on panels or while skipping panels that others were sitting on. “Historic Complexity: How Did We Get Here?,” “The Compensation Question,” “Global Risks 2012: The Seeds of Dystopia”: over the course of five days, a man could skip more than two hundred and fifty such sessions. Many Davos participants rarely, if ever, attend even one. Instead, they float around in the slack spaces, sitting down to one arranged meeting after another, or else making themselves available for chance encounters, either with friends or with strangers whom they will ever after be able to refer to as friends. The Congress Center, the daytime hub, is a warren of interconnected lounges, cafés, lobbies, and lecture halls, with espresso bars, juice stations, and stacks of apples scattered about. The participants have their preferred hovering areas. Wandering the center in search of people to talk to was like fishing a stretch of river; one could observe, over time, which pools held which fish, and what times of day they liked to feed.

more from Nick Paumgarten at The New Yorker here.

Julie Sedivy in over at The Crux:

Keith Chen, an economist from Yale, makes a startling claim in an unpublished working paper: people’s fiscal responsibility and healthy lifestyle choices depend in part on the grammar of their language.

Here’s the idea: Languages differ in the devices they offer to speakers who want to talk about the future. For some, like Spanish and Greek, you have to tack on a verb ending that explicitly marks future time—so, in Spanish, you would say escribo for the present tense (I write or I’m writing) and escribiré for the future tense (I will write). But other languages like Mandarin don’t require their verbs to be escorted by grammatical markers that convey future time—time is usually obvious from something else in the context. In Mandarin, you would say the equivalent of I write tomorrow, using the same verb form for both present and future.

Chen’s finding is that if you divide up a large number of the world’s languages into those that require a grammatical marker for future time and those that don’t, you see an interesting correlation: speakers of languages that force grammatical marking of the future have amassed a smaller retirement nest egg, smoke more, exercise less, and are more likely to be obese. Why would this be? The claim is that a sharp grammatical division between the present and future encourages people to conceive of the future as somehow dramatically different from the present, making it easier to put off behaviors that benefit your future self rather than your present self.

Update: Language Log’s take on these claims, here and here. (H/t: commenter Brian)

On the 10th year anniversary of the communal riots in Gujarat, Vinod Jose profiles Narendra Modi in Caravan:

MODI HAD NOT GOTTEN OFF to a good start with India’s leading business figures. Nine years ago, in February 2003, the Confederation of Indian Industry (CII)—the country’s biggest and most important business trade association—held a special session at its auditorium in New Delhi: “Meeting with Narendra Modi, the New Chief Minister of Gujarat”. The meeting was organised after a special request from Modi: he had just won a resounding victory in state elections in the wake of the riots, but he was still facing public condemnation from national business leaders and dealing with an economy reeling from the impact of the violence.

The mobs who ran wild in the streets of Gujarat did not confine their rage to local Muslims: more than 1,000 trucks were set afire, and the torching of a shipment of Opel Astra cars from a General Motors factory made international headlines. One estimate suggested that industry in Gujarat had lost 20 billion ($409 million) in the riots. The spectre of communal violence made international investors jittery—new foreign direct investment inflows had all but dried up by September 2002—while Indian industrialists openly feared further chaos in what was, even before Modi’s arrival, one of the most critical states for their business operations.

In the months after the riots, some of corporate India’s biggest names had publicly voiced their anger and concern. Deepak Parekh, the CEO of HDFC Bank, said that India had lost its face as a secular country, and that he was ashamed of what had happened in Gujarat. Cyrus Guzdar, the CMD of the shipping company AFL, compared the violence against Muslims in Gujarat to “a genocide”. Two of Bangalore’s biggest IT chieftains, Narayana Murthy of Infosys and Azim Premji of Wipro, issued strong public condemnations. At a CII national meeting in April 2002, the chairwoman of the energy major Thermax, Anu Aga, received a standing ovation after delivering an impassioned speech about the suffering of Muslims in Gujarat.

Modi knew he was under pressure. But he also knew that he had won an overwhelming electoral mandate from the voters of Gujarat—and that Gujarat, riots or no riots, was of critical importance to the chieftains of Indian business. He came to Delhi to mend his image with the captains of industry, but he would do so, as always, on his own terms.

Gianpaolo Baiocchi and Ernesto Ganuza in Boston Review:

[The movement] 15-M has evolved to become a new political subject, distinct from the original Internet-based group—Democracia Real Ya, or Real Democracy Now (DRY)—that organized the mobilization of May 15, when about 20,000 people gathered in Puerta del Sol. Three months earlier, on a Sunday night in February, ten people met in a Madrid bar to began planning the event. They had already been exchanging opinions online about the political and economic situation in Spain. Their meeting ended with both a slogan—“Real Democracy Now: we are not goods in the hands of politicians and bankers”—and plans to hold a demonstration the week before the municipal elections of May 22.

Although DRY targeted unemployment and mortgage reforms, the main message was not about the economic crisis but about the breakdown of political accountability and representation. Some commentators on the left criticized this message as insufficiently radical, but more than 500 organizations and movements supported the May 15 event, even though DRY rejected official collaboration with any political party, union, or other expression of institutionalized political ideology.

The gathering was a success. The widespread disaffection of Spanish citizens took center stage at one of the nation’s most visible sites.

That was supposed to be it.

But not all of the participants left the plaza. Initially about 50 decided to stay. By midnight, this group had dwindled to just over twenty. They decided to spend the night in the square. Most of the holdouts did not belong to any social movement; they were not seasoned activists or even members of DRY. They stayed, some of them said, because they were “tired of demonstrations that finish happily and then: nothing.”

To A Dark Girl

More here. (Note: In honor of African American History Month, we have been linking to at least one related post throughout February. The 2012 theme is Black Women in American Culture and History).

From About.com:

It was the early twentieth century, and the world had already changed tremendously compared to the world of their parents and grandparents. Slavery had ended in America more than half a century earlier. While African Americans still faced tremendous economic and social obstacles in both the northern and southern states, there were more opportunities than there had been. After the Civil War (and beginning slightly before, especially in the North), education for black Americans — and black and white women — had become more common. Many were not able to attend or complete school, but a substantial few were able not only to attend and complete elementary or secondary school, but college. Professional education opened up to blacks and women. Some black men became professionals: physicians, lawyers, teachers, businessmen. Some black women also found professional careers as teachers, librarians. These families in turn saw to the education of their daughters. Some saw the returning black soldiers from World War I as an opening of opportunity for African Americans. Black men had contributed to the victory, too. Surely America would now welcome these black men into full citizenship. Black Americans were moving out of the rural South, and into the cities and towns of the industrial North. They brought “black culture” with them: music with African roots and story-telling. The general culture began adopting as its own elements of that black culture: this was the Jazz Age! Hope was rising — though discrimination, prejudice and closed doors on account of race and sex were by no means eliminated. But there were new opportunities. It seemed more worthwhile to challenge those injustices: perhaps the injustices could be eliminated, or at least made less. In this environment, a flowering of music, fiction, poetry and art in African American intellectual circles came to be called the Harlem Renaissance. A Renaissance, like the European Renaissance, in which moving forward while going back to roots generated tremendous creativity and action. Harlem, because one of the centers was the neighborhood of New York City called Harlem, by this time predominantly peopled by African Americans, more of whom were daily arriving from the South. Below are women who played key roles in the Harlem Renaissance — some are well-known, and some have been neglected or forgotten.

• Regina M. Anderson
• Josephine Baker
• Gwendolyn Bennett
• Marita Bonner
• Gwendolyn Brooks
• Hallie Quinn Brown
• Anita Scott Coleman
• Mae V. Cowdery
• Clarissa Scott Delaney
• Jessie Redmon Fauset
• Angelina Weld Grimke
• Billie Holiday
• Ariel Williams Holloway
• Virginia Houston
• Zora Neale Hurston
• Georgia Douglas Johnson
• Helene Johnson
• Lois Mailou Jones
• Nella Larsen
• Florence Mills
• Alice Dunbar-Nelson
• Effie Lee Newsome
• Esther Popel

More here. (Note: In honor of African American History Month, we have been linking to at least one related post throughout February. The 2012 theme is Black Women in American Culture and History).

When the young Mao Tse-tung agitated for revolution, he found a vivid way to get his point across to an uneducated audience: He picked up a single chopstick and snapped it in two. Then he picked up a handful of chopsticks: They would not break. Thus he showed that so long as everyone stood side by side, no force could withstand the tide of revolution. By gathering together China’s scattered, indignant chopsticks, Mao finally was able to ascend Tiananmen—the Gate of Heavenly Peace — on Oct. 1, 1949, and announce the establishment of his republic. Whether chopsticks come singly or in a handful is now an issue in China again. Mao’s successors, however, do the opposite of what he advocated, mobilizing immense resources to keep chopsticks from gathering together. The government knows that angry chopsticks are everywhere, but as long as they stay scattered, it believes it can break them in two, whatever their numbers. Thus it is that “stability maintenance” has become a key term in contemporary China. The government does not make public what it spends to maintain stability, but popular estimates go as high as 600 billion yuan. As mass protests become more frequent, that figure can only increase.

more from Yu Hua at NPQ here.

Abraham Lincoln’s courtship of Mary Todd was anything but smooth. At one point it helped bring on a bout of severe depression that left the future president nearly dysfunctional for a brief period and caused him to avoid Springfield’s social world for several months. In a letter to an absent friend, the future Mrs. Lincoln lamented this state of affairs and wished “that he would once more resume his Station in Society, that ‘Richard should be himself again.’ ” The expression she used is clear enough in meaning, but Lincoln’s biographers have been less certain about its source. In fact, the expression “Richard’s himself again” was in vogue in antebellum America, deriving from one of the best-known speeches in the most performed of all Shakespeare plays, Richard III. But that speech, as Lincoln himself would later point out, was not written by Shakespeare. This curious state of affairs is surprisingly emblematic of the undernourished state of our knowledge of Lincoln’s famous affinity for Shakespeare. We have so many well-attested stories of Lincoln extolling Shakespeare as a young man in New Salem, of his carrying a volume of Shakespeare’s works around with him on the judicial circuit, of his ability (and willingness) to recite from memory long passages from Shakespeare at the drop of a hat, and of his reading from the plays by the hour to his secretaries and guests as president, that there can be little doubt of his longstanding attachment to the writings of the Bard.

more from Douglas L. Wilson at The American Scholar here.

Let us recap. You don’t have to go where your immaterial soul goes—not at least if it doesn’t take your mind with it. You don’t have to go where your body goes—not at least if it doesn’t take your mind with it. What does this suggest? That you go where your mind goes or, as Locke puts it, “personal identity consists . . . in the identity of consciousness.” Let us not pause to examine what exactly Locke means by “identity of consciousness” and instead turn to the development of his view by the philosopher Derek Parfit, whose 1984 book Reasons and Persons is partly devoted to defending a “neo-Lockean” theory of personal identity and to extracting some astonishing implications from it. The basic neo-Lockean idea is that you survive just in case your psychology continues on in roughly the manner it does in ordinary life. Our psychological lives are not a series of unrelated mental events, but form a complex structure. A simple example: you go to the beach and enjoy the experience of basking on the hot sand. At noon you decide to return home at sunset, and this explains why at dusk you gather up your towel. In the evening at home you recall being at the beach, the feeling of the sand on your feet, and so forth. This illustrates what Parfit calls “psychological connectedness,” the sort of relation that holds between your decision to leave and subsequent towel gathering, and between your beach experience and subsequent recollection. We can think of your psychological life from childhood to old age as overlapping stretches of psychological connectedness, like strips of paper glued together to form a much longer strip. Parfit calls this “psychological continuity.” Parfit’s view is that personal identity—our survival or persistence over time—consists in psychological continuity and connectedness.

more from Alex Byrne at Boston Review here.

Alphabetical list of blog names followed by the blog post title:

(Please report any problems with links in the comments section below.)

For prize details, click here.

And after looking around, click here to vote.

1. 3 Quarks Daily: Adagio in Blues
2. 3 Quarks Daily: Imagining an Expat Aesthetic
3. 3 Quarks Daily: Islands for Introverts
4. 3 Quarks Daily: Love is What You Want
5. 3 Quarks Daily: Marco Polo in Boulder, Colorado
6. 3 Quarks Daily: PINA — a 3D Documentary Film by Wim Wenders
7. 3 Quarks Daily: The Last Novel
8. American Stories NOW: Waiting for the Bat
9. Big Think: Will Neuroscience Kill the Novel?
10. Brian Thill: POST #5 : Rescuing Books
11. Chapati Mystery: At Sea
12. Chapati Mystery: Funny Face
13. Dan Souder’s Literary Journal: The Tempest
14. Eyewear: Harlow on Four Zimbabwean Poets
15. Guernica: Rape, Revisited
16. Imprint: The Consequences of Writing Without Reading
17. Kristine Ong Muslim: Bonsai-keeping and the rate of crystal growth
18. Los Angeles Review of Books: At Home and Abroad
19. More Quasar: Graham Harman and the Queen of the Blues
20. Need to Know on PBS: Excuse me, I’m having a Macbeth moment
21. Nite Rote: Learning
22. Numéro Cinq: Chiaroscuro: A Memoir
23. Numéro Cinq: Egypt After the Revolution
24. Numéro Cinq: My First Job
25. Numéro Cinq: On Courage
26. Numéro Cinq: The Formalist Reformation, A Review of Viktor Shklovsky’s Bowstring: On the Dissimilarity of the Similar
27. Occasional Planet: Navigating the waters of our biased culture
28. Open Letters Monthly: A Novelist in Tahrir Square
29. Pandaemonium: Antigone Across the Ages
30. Pan Web-eye: Hortus Judeorum
31. Patagonian Road: The Hippy Trail
32. Philip Graham: Nanobots, Water Walls and Dying Flies
33. Philip Graham: What Casablanca Can Teach A Writer
34. Privilege: Professor C. Discusses The Age of Innocence: Wharton and Scorsese
35. Rebecca Nemser: Hans Wegner / The Bear Chair
36. Salon: Whole Foods Was Around the Corner
37. Sanchari Sur: Scheherazade’s One Thousand and One Arabian Night(mare)s
38. Sarah Wrote That: Sea Poem for Occupy
39. Shelf Actualization: Brave New World vs. Nineteen Eighty-Four
40. Steven Hart Site: The Sociopathic Swordsman
41. Tang Dynasty Times: Leonardo in the Gilded Age
42. The Awl: Inside David Foster Wallace’s Private Self-Help Library
43. The Best American Poetry: Spend It All
44. The Blog: Waiting for Guddo
45. The Epicurean Dealmaker: Sovereign Triviality
46. The GetHigh Files: The Importance of Being Brazen
47. The Millions: Embracing The Other I Am; or, How Walt Whitman Saved My Life
48. The Millions: Every Day I Open a Book
49. The Millions: Irène Némirovsky, Suite Française, and The Mirador
50. The Millions: Living Out the Day: The Moviegoer Turns Fifty
51. The Millions: Sailing on the Open Sea: John Updike’s Higher Gossip: Essays and Criticism
52. The Millions: Scared Straight: Writers and The New Happiness
53. The Millions: Sister Carrie
54. The Millions: The Great Read Shark: Fear and Loathing at 40
55. The Millions: The Stockholm Syndrome Theory of Long Novels
56. The Nervous Breakdown: Secret Theatres
57. The Philistine at Bar: My Cousin Roscoe Has An Advice Column In The Possum Hollar Penny Saver And I Agreed to Post This
58. The Philosopher’s Beard: Reading Jane Austen as a moral philosopher
59. Twombly: Antidotical Blue
60. Uncanny Valley: Why (When) Subtlety Doesn’t Matter
61. Writing Here at Nottingham Contemporary: Jack Goldstein’s Two Boxers: A Re-Performance
62. Yabot the Robot: Lansing, MI

Leslie S. Klinger in the Los Angeles Review of Books:

On a recent short plane flight, I read Michael Dirda’s On Conan Doyle: Or, The Whole Art of Storytelling in one sitting. The effect was like having a voluble but very interesting seatmate, one whom you interrupt only rarely with exclamations of agreement and perhaps a short recital of a similar anecdote from your life. I knew that I was expected to review the book, and so I sat back as the plane descended and contemplated my comments.

Best to begin with a disclaimer. I first met Dirda at the “Millennium Dinner” of the Baker Street Irregulars in January 2000. Subsequently, Dirda and I became friends, sharing meals, many conversations, and rambles around Washington and Los Angeles. Dirda has slept in my house and shared my table, and I have never left his company feeling less than a little inebriated, regardless of whether any alcohol was actually consumed. Not only does Dirda love to read and write, he loves to talk; and his talk is mostly about books, reading, and so many things that I cherish. Michael is the quintessential “bookman,” in an age when so few remain. So a chance to listen to him talk about Conan Doyle seemed likely to be an extremely pleasant way to spend my travel time.

I was mightily impressed that Dirda was speaking to the Irregulars. He was, after all, a Pulitzer-winning critic and the book editor of the Washington Post. It quickly became clear that he loved Sherlock Holmes and the entire Holmes canon as much as I did, though for different reasons.

More here.

From Physorg.com:

In two field studies on driving behavior, upper-class motorists were found to be four times more likely than the other drivers to cut off other vehicles at a busy four-way intersection and three times more likely to cut off a pedestrian waiting to enter a crosswalk. Another study found that upper-class participants presented with scenarios of unscrupulous behavior were more likely than the individuals in the other socio-economic classes to report replicating this type of behavior themselves.

Participants in the fourth study were assigned tasks in a laboratory where a jar of candy, reserved for visiting children, was on hand, and were invited to take a candy or two. Upper-class participants helped themselves to twice as much candy as did their counterparts in other classes.

In the fifth study, participants each were assigned the role of an employer negotiating a salary with a job candidate seeking long-term employment. Among other things, they were told that the job would soon be eliminated, and that they were free to convey that information to the candidate. Upper-class participants were more likely to deceive job candidates by withholding this information, the study found.

In the sixth study, participants played a computerized dice game, with each player getting five rolls of the dice and then reporting his or her scores. The player with the highest score would receive a cash prize. The players did not know that the game was rigged so that each player would receive no more than 12 points for the five rolls. Upper-class participants were more likely to report higher scores than would be possible, indicating a higher rate of cheating, according to the study.

More here.