Last year, [Deep Tronix] wished to teach colors to his nephew. Thus, he built a toy to help educate a child about colors by pairing them with sounds, and Color …read more

The post الطائرات ذاتية القيادة: حين يقود الذكاء الاصطناعي السماء appeared first on عرب هاردوير.

Nintendo had fun with the Donkey Kong Land trilogy for the original Game Boy and made the cartridges yellow. It had fun again with Donkey Kong 64 and made that one yellow, too. A fan thought he’d also have some fun and make Donkey Kong Bananza yellow

Sure, Apple’s Lisa wasn’t the first computer released with a graphical user interface — Xerox was years ahead with the Alto and the Star workstation — but Lisa was the …read more

The new mode places The Last of Us Part 2's levels in chronological order, blending what were previously two distinct sections of the game and multiple flashbacks.

A new study reveals the key lies not in the production of a regrowth molecule, but in that molecule's controlled destruction. The discovery could inspire future regenerative medicine.

La industria marítima está experimentando una transformación importante gracias a la impresión 3D de gran formato. El grupo holandés CEAD, especialista en fabricación aditiva a gran escala, ha inaugurado recientemente su Maritime Application Center (

A coiled giant anaconda. They are the largest snake species in Brazil and play a major role in legends including the ‘Boiuna’ and the ‘Cobra Grande.’ CREDIT: Beatriz Cosendey. Get the Popular Science daily newsletter💡 Breakthroughs, discoveries, and DIY tips sent every weekday. South America’s lush Amazon region is a biodiversity hotspot, which means that every living thing must find a way to co-exist. Even some of the most feared snakes on the planet–anacondas. In a paper published June 16 in the journal Frontiers in Amphibian and Reptile Science, conservation biologists Beatriz Cosendey and Juarez Carlos Brito Pezzuti from the Federal University of Pará’s Center for Amazonian Studies in Brazil, analyze the key points behind the interactions between humans and the local anaconda populations. Ahead of the paper’s publication, the team at Frontiers conducted this wide-ranging Q&A with Conesday. It has not been altered. Frontiers: What inspired you to become a researcher? Beatriz Cosendey: As a child, I was fascinated by reports and documentaries about field research and often wondered what it took to be there and what kind of knowledge was being produced. Later, as an ecologist, I felt the need for approaches that better connected scientific research with real-world contexts. I became especially interested in perspectives that viewed humans not as separate from nature, but as part of ecological systems. This led me to explore integrative methods that incorporate local and traditional knowledge, aiming to make research more relevant and accessible to the communities involved. F: Can you tell us about the research you’re currently working on? BC: My research focuses on ethnobiology, an interdisciplinary field intersecting ecology, conservation, and traditional knowledge. We investigate not only the biodiversity of an area but also the relationship local communities have with surrounding species, providing a better understanding of local dynamics and areas needing special attention for conservation. After all, no one knows a place better than those who have lived there for generations. This deep familiarity allows for early detection of changes or environmental shifts. Additionally, developing a collaborative project with residents generates greater engagement, as they recognize themselves as active contributors; and collective participation is essential for effective conservation. Local boating the Amazon River. CREDIT: Beatriz Cosendey. F: Could you tell us about one of the legends surrounding anacondas? BC: One of the greatest myths is about the Great Snake—a huge snake that is said to inhabit the Amazon River and sleep beneath the town. According to the dwellers, the Great Snake is an anaconda that has grown too large; its movements can shake the river’s waters, and its eyes look like fire in the darkness of night. People say anacondas can grow so big that they can swallow large animals—including humans or cattle—without difficulty. F: What could be the reasons why the traditional role of anacondas as a spiritual and mythological entity has changed? Do you think the fact that fewer anacondas have been seen in recent years contributes to their diminished importance as an mythological entity? BC: Not exactly. I believe the two are related, but not in a direct way. The mythology still exists, but among Aritapera dwellers, there’s a more practical, everyday concern—mainly the fear of losing their chickens. As a result, anacondas have come to be seen as stealthy thieves. These traits are mostly associated with smaller individuals (up to around 2–2.5 meters), while the larger ones—which may still carry the symbolic weight of the ‘Great Snake’—tend to retreat to more sheltered areas; because of the presence of houses, motorized boats, and general noise, they are now seen much less frequently. A giant anaconda is being measured. Credit: Pedro Calazans. F: Can you share some of the quotes you’ve collected in interviews that show the attitude of community members towards anacondas? How do chickens come into play? BC: When talking about anacondas, one thing always comes up: chickens. “Chicken is her [the anaconda’s] favorite dish. If one clucks, she comes,” said one dweller. This kind of remark helps explain why the conflict is often framed in economic terms. During the interviews and conversations with local dwellers, many emphasized the financial impact of losing their animals: “The biggest loss is that they keep taking chicks and chickens…” or “You raise the chicken—you can’t just let it be eaten for free, right?” For them, it’s a loss of investment, especially since corn, which is used as chicken feed, is expensive. As one person put it: “We spend time feeding and raising the birds, and then the snake comes and takes them.” One dweller shared that, in an attempt to prevent another loss, he killed the anaconda and removed the last chicken it had swallowed from its belly—”it was still fresh,” he said—and used it for his meal, cooking the chicken for lunch so it wouldn’t go to waste. One of the Amazonas communities where the researchers conducted their research. CREDIT: Beatriz Cosendey. Some interviewees reported that they had to rebuild their chicken coops and pigsties because too many anacondas were getting in. Participants would point out where the anaconda had entered and explained that they came in through gaps or cracks but couldn’t get out afterwards because they ‘tufavam’ — a local term referring to the snake’s body swelling after ingesting prey. We saw chicken coops made with mesh, with nylon, some that worked and some that didn’t. Guided by the locals’ insights, we concluded that the best solution to compensate for the gaps between the wooden slats is to line the coop with a fine nylon mesh (to block smaller animals), and on the outside, a layer of wire mesh, which protects the inner mesh and prevents the entry of larger animals. F: Are there any common misconceptions about this area of research? How would you address them? BC: Yes, very much. Although ethnobiology is an old science, it’s still underexplored and often misunderstood. In some fields, there are ongoing debates about the robustness and scientific validity of the field and related areas. This is largely because the findings don’t always rely only on hard statistical data. However, like any other scientific field, it follows standardized methodologies, and no result is accepted without proper grounding. What happens is that ethnobiology leans more toward the human sciences, placing human beings and traditional knowledge as key variables within its framework. To address these misconceptions, I believe it’s important to emphasize that ethnobiology produces solid and relevant knowledge—especially in the context of conservation and sustainable development. It offers insights that purely biological approaches might overlook and helps build bridges between science and society. The study focused on the várzea regions of the Lower Amazon River. CREDIT: Beatriz Cosendey. F: What are some of the areas of research you’d like to see tackled in the years ahead? BC: I’d like to see more conservation projects that include local communities as active participants rather than as passive observers. Incorporating their voices, perspectives, and needs not only makes initiatives more effective, but also more just. There is also great potential in recognizing and valuing traditional knowledge. Beyond its cultural significance, certain practices—such as the use of natural compounds—could become practical assets for other vulnerable regions. Once properly documented and understood, many of these approaches offer adaptable forms of environmental management and could help inform broader conservation strategies elsewhere. F: How has open science benefited the reach and impact of your research? BC: Open science is crucial for making research more accessible. By eliminating access barriers, it facilitates a broader exchange of knowledge—important especially for interdisciplinary research like mine which draws on multiple knowledge systems and gains value when shared widely. For scientific work, it ensures that knowledge reaches a wider audience, including practitioners and policymakers. This openness fosters dialogue across different sectors, making research more inclusive and encouraging greater collaboration among diverse groups. The Q&A can also be read here.

Montreal City Hall – Beaupré Michaud and Associates, Architects in collaboration with MU Architecture, Montreal. Photo credit: Raphaël Thibodeau The Ordre des architectes du Québec (OAQ) has revealed the winners of its 2025 Awards of Excellence in Architecture. A total of eleven projects were recognized at a gala hosted by Jean-René Dufort at Espace St-Denis in Montreal. The Grand Prix d’excellence en architecture was awarded to the restoration of Montreal City Hall , a major project led by Beaupré Michaud et Associés, architects, and MU Architecture. This complex project successfully preserves the building’s historical qualities while transforming it into an exemplary place in terms of energy and ecology.  Guided by plans from the 1920s, the architects revived this building by equipping it with contemporary, efficient, more open, and more accessible features for residents. In addition to the heritage restoration, the team also reconciled old and contemporary technologies, energy efficiency, universal accessibility, and the reappropriation of spaces that had become dilapidated. The People’s Choice Award was presented to the Coop Milieu de l’île, designed by Pivot: Coopérative d’architecture. Located in Outremont, this 91-unit intergenerational housing cooperative was born from the initiative of a group of committed citizens looking to address the housing crisis by creating affordable, off-market housing. In the context of the housing crisis, the jury emphasized that this project, which is also the recipient of an Award of Excellence, designed by and for its residents, acts as a “breath of fresh air in Outremont.” Coop Milieu de l’île. Pivot: Architecture Cooperative, Montreal. Photo credit: Annie Fafard “The projects we evaluated this year were truly remarkable in their richness and diversity. The jury found in them everything that makes Quebec architecture so strong and unique: rigor, attention to detail, and respect for the context and built heritage. We saw emblematic projects, but also discreet gestures, almost invisible in the landscape. Some projects rehabilitated forgotten places, transformed historic buildings, or even imagined new spaces for collective living. All, in their own way, highlighted the powerful impact of built quality on our living environments,” said Gabrielle Nadeau, chair of the OAQ Awards of Excellence Jury. The jury for the 2025 Awards of Excellence in Architecture was chaired by Gabrielle Nadeau, principal design architect, COBE in Copenhagen. It also included architects Marianne Charbonneau of Agence Spatiale, Maxime-Alexis Frappier of ACDF, and Guillaume Martel-Trudel of Provencher-Roy. Élène Levasseur, director of research and education at Architecture sans frontières Québec, acted as the public representative. Through the Awards of Excellence in Architecture, presented annually, the Order aims to raise awareness among Quebecers of the multiple dimensions of architectural quality, in addition to promoting the role of the architects in the design of inspiring, sustainable and thoughtful senior living environments. The full list of winners include the following. Habitat Sélénite by _naturehumaine Habitat Sélénite – _naturehumaine, Eastman (Estrie). Photo: Raphaël Thibodeau École secondaire du Bosquet by ABCP | Menkès Shooner Dagenais LeTourneux | Bilodeau Baril Leeming Architectes École secondaire du Bosquet – ABCP | Menkès Shooner Dagenais LeTourneux | Bilodeau Baril Leeming Architectes, Drummondville (Centre-du-Québec). Photo: Stéphane Brügger Bibliothèque Gabrielle-Roy by Saucier + Perrotte Architectes et GLCRM Architectes Bibliothèque Gabrielle-Roy – Saucier + Perrotte Architectes et GLCRM Architectes, Québec (Capitale-Nationale). Photo: Olivier Blouin Maison A by Atelier Pierre Thibault Maison A – Atelier Pierre Thibault, Saint-Nicolas (Chaudière-Appalaches). Photo: Maxime Brouillet Nouvel Hôtel de Ville de La Pêche by BGLA Architecture et Design Urbain Nouvel Hôtel de Ville de La Pêche – BGLA Architecture et Design Urbain, La Pêche (Outaouais). Photo: Stéphane Brügger / Dominique Laroche École du Zénith by Pelletier de Fontenay + Leclerc École du Zénith – Pelletier de Fontenay + Leclerc, Shefford (Estrie). Photo: James Brittain / David Boyer Le Paquebot by _naturehumaine Le Paquebot – _naturehumaine, Montréal (Montréal). Photo: Ronan Mézière Coopérative funéraire la Seigneurie by ultralocal architectes Coopérative funéraire la Seigneurie – ultralocal architectes, Québec (Capitale-Nationale). Photo credit: Paul Dussault Site d’observation des bélugas Putep’t-awt by atelier5 + mainstudio Site d’observation des bélugas Putep’t-awt – atelier5 + mainstudio, Cacouna (Bas-Saint-Laurent). Photo: Stéphane Groleau The post OAQ Awards of Excellence winners announced appeared first on Canadian Architect.

“The best way to predict the future is to invent it,” the famed computer scientist Alan Kay once said. Uttered more out of exasperation than as inspiration, his remark has nevertheless attained gospel-like status among Silicon Valley entrepreneurs, in particular a handful of tech billionaires who fancy themselves the chief architects of humanity’s future.  Sam Altman, Jeff Bezos, Elon Musk, and others may have slightly different goals and ambitions in the near term, but their grand visions for the next decade and beyond are remarkably similar. Framed less as technological objectives and more as existential imperatives, they include aligning AI with the interests of humanity; creating an artificial superintelligence that will solve all the world’s most pressing problems; merging with that superintelligence to achieve immortality (or something close to it); establishing a permanent, self-­sustaining colony on Mars; and, ultimately, spreading out across the cosmos. While there’s a sprawling patchwork of ideas and philosophies powering these visions, three features play a central role, says Adam Becker, a science writer and astrophysicist: an unshakable certainty that technology can solve any problem, a belief in the necessity of perpetual growth, and a quasi-religious obsession with transcending our physical and biological limits. In his timely new book, More Everything Forever: AI Overlords, Space Empires, and Silicon Valley’s Crusade to Control the Fate of Humanity, Becker calls this triumvirate of beliefs the “ideology of technological salvation” and warns that tech titans are using it to steer humanity in a dangerous direction.  “In most of these isms you’ll find the idea of escape and transcendence, as well as the promise of an amazing future, full of unimaginable wonders—so long as we don’t get in the way of technological progress.” “The credence that tech billionaires give to these specific science-fictional futures validates their pursuit of more—to portray the growth of their businesses as a moral imperative, to reduce the complex problems of the world to simple questions of technology, [and] to justify nearly any action they might want to take,” he writes. Becker argues that the only way to break free of these visions is to see them for what they are: a convenient excuse to continue destroying the environment, skirt regulations, amass more power and control, and dismiss the very real problems of today to focus on the imagined ones of tomorrow.  A lot of critics, academics, and journalists have tried to define or distill the Silicon Valley ethos over the years. There was the “Californian Ideology” in the mid-’90s, the “Move fast and break things” era of the early 2000s, and more recently the “Libertarianism for me, feudalism for thee”  or “techno-­authoritarian” views. How do you see the “ideology of technological salvation” fitting in?  I’d say it’s very much of a piece with those earlier attempts to describe the Silicon Valley mindset. I mean, you can draw a pretty straight line from Max More’s principles of transhumanism in the ’90s to the Californian Ideology [a mashup of countercultural, libertarian, and neoliberal values] and through to what I call the ideology of technological salvation. The fact is, many of the ideas that define or animate Silicon Valley thinking have never been much of a ­mystery—libertarianism, an antipathy toward the government and regulation, the boundless faith in technology, the obsession with optimization.  What can be difficult is to parse where all these ideas come from and how they fit together—or if they fit together at all. I came up with the ideology of technological salvation as a way to name and give shape to a group of interrelated concepts and philosophies that can seem sprawling and ill-defined at first, but that actually sit at the center of a worldview shared by venture capitalists, executives, and other thought leaders in the tech industry.  Readers will likely be familiar with the tech billionaires featured in your book and at least some of their ambitions. I’m guessing they’ll be less familiar with the various “isms” that you argue have influenced or guided their thinking. Effective altruism, rationalism, long­termism, extropianism, effective accelerationism, futurism, singularitarianism, ­transhumanism—there are a lot of them. Is there something that they all share?  They’re definitely connected. In a sense, you could say they’re all versions or instantiations of the ideology of technological salvation, but there are also some very deep historical connections between the people in these groups and their aims and beliefs. The Extropians in the late ’80s believed in self-­transformation through technology and freedom from limitations of any kind—ideas that Ray Kurzweil eventually helped popularize and legitimize for a larger audience with the Singularity.  In most of these isms you’ll find the idea of escape and transcendence, as well as the promise of an amazing future, full of unimaginable wonders—so long as we don’t get in the way of technological progress. I should say that AI researcher Timnit Gebru and philosopher Émile Torres have also done a lot of great work linking these ideologies to one another and showing how they all have ties to racism, misogyny, and eugenics. You argue that the Singularity is the purest expression of the ideology of technological salvation. How so? Well, for one thing, it’s just this very simple, straightforward idea—the Singularity is coming and will occur when we merge our brains with the cloud and expand our intelligence a millionfold. This will then deepen our awareness and consciousness and everything will be amazing. In many ways, it’s a fantastical vision of a perfect technological utopia. We’re all going to live as long as we want in an eternal paradise, watched over by machines of loving grace, and everything will just get exponentially better forever. The end. The other isms I talk about in the book have a little more … heft isn’t the right word—they just have more stuff going on. There’s more to them, right? The rationalists and the effective altruists and the longtermists—they think that something like a singularity will happen, or could happen, but that there’s this really big danger between where we are now and that potential event. We have to address the fact that an all-powerful AI might destroy humanity—the so-called alignment problem—before any singularity can happen.  Then you’ve got the effective accelerationists, who are more like Kurzweil, but they’ve got more of a tech-bro spin on things. They’ve taken some of the older transhumanist ideas from the Singularity and updated them for startup culture. Marc Andreessen’s “Techno-Optimist Manifesto” [from 2023] is a good example. You could argue that all of these other philosophies that have gained purchase in Silicon Valley are just twists on Kurzweil’s Singularity, each one building on top of the core ideas of transcendence, techno­-optimism, and exponential growth.  Early on in the book you take aim at that idea of exponential growth—specifically, Kurzweil’s “Law of Accelerating Returns.” Could you explain what that is and why you think it’s flawed? Kurzweil thinks there’s this immutable “Law of Accelerating Returns” at work in the affairs of the universe, especially when it comes to technology. It’s the idea that technological progress isn’t linear but exponential. Advancements in one technology fuel even more rapid advancements in the future, which in turn lead to greater complexity and greater technological power, and on and on. This is just a mistake. Kurzweil uses the Law of Accelerating Returns to explain why the Singularity is inevitable, but to be clear, he’s far from the only one who believes in this so-called law. “I really believe that when you get as rich as some of these guys are, you can just do things that seem like thinking and no one is really going to correct you or tell you things you don’t want to hear.” My sense is that it’s an idea that comes from staring at Moore’s Law for too long. Moore’s Law is of course the famous prediction that the number of transistors on a chip will double roughly every two years, with a minimal increase in cost. Now, that has in fact happened for the last 50 years or so, but not because of some fundamental law in the universe. It’s because the tech industry made a choice and some very sizable investments to make it happen. Moore’s Law was ultimately this really interesting observation or projection of a historical trend, but even Gordon Moore [who first articulated it] knew that it wouldn’t and couldn’t last forever. In fact, some think it’s already over.  These ideologies take inspiration from some pretty unsavory characters. Transhumanism, you say, was first popularized by the eugenicist Julian Huxley in a speech in 1951. Marc Andreessen’s “Techno-Optimist Manifesto” name-checks the noted fascist Filippo Tommaso Marinetti and his futurist manifesto. Did you get the sense while researching the book that the tech titans who champion these ideas understand their dangerous origins? You’re assuming in the framing of that question that there’s any rigorous thought going on here at all. As I say in the book, Andreessen’s manifesto runs almost entirely on vibes, not logic. I think someone may have told him about the futurist manifesto at some point, and he just sort of liked the general vibe, which is why he paraphrases a part of it. Maybe he learned something about Marinetti and forgot it. Maybe he didn’t care.  I really believe that when you get as rich as some of these guys are, you can just do things that seem like thinking and no one is really going to correct you or tell you things you don’t want to hear. For many of these billionaires, the vibes of fascism, authoritarianism, and colonialism are attractive because they’re fundamentally about creating a fantasy of control.  You argue that these visions of the future are being used to hasten environmental destruction, increase authoritarianism, and exacerbate inequalities. You also admit that they appeal to lots of people who aren’t billionaires. Why do you think that is?  I think a lot of us are also attracted to these ideas for the same reasons the tech billionaires are—they offer this fantasy of knowing what the future holds, of transcending death, and a sense that someone or something out there is in control. It’s hard to overstate how comforting a simple, coherent narrative can be in an increasingly complex and fast-moving world. This is of course what religion offers for many of us, and I don’t think it’s an accident that a sizable number of people in the rationalist and effective altruist communities are actually ex-evangelicals. More than any one specific technology, it seems like the most consequential thing these billionaires have invented is a sense of inevitability—that their visions for the future are somehow predestined. How does one fight against that? It’s a difficult question. For me, the answer was to write this book. I guess I’d also say this: Silicon Valley enjoyed well over a decade with little to no pushback on anything. That’s definitely a big part of how we ended up in this mess. There was no regulation, very little critical coverage in the press, and a lot of self-mythologizing going on. Things have started to change, especially as the social and environmental damage that tech companies and industry leaders have helped facilitate has become more clear. That understanding is an essential part of deflating the power of these tech billionaires and breaking free of their visions. When we understand that these dreams of the future are actually nightmares for the rest of us, I think you’ll see that senseof inevitability vanish pretty fast.  This interview was edited for length and clarity. Bryan Gardiner is a writer based in Oakland, California.