An 11-year-old boy from the United Kingdom is smarter than Albert Einstein, according to a Mensa test he took earlier this year. After writing an impressive essay for Oxford University, Ramarni Wilfred was asked to take an IQ test and his brilliant results proved him to be smarter than Stephen Hawking, Bill Gates, and even Albert Einstein.
I can’t begin to compare myself to these great men whose hard work clearly proves that they are true geniuses,” Wilfred tells the Romford Recorder.
Wilfred’s mother, Anthea, said that she always knew her son had a special gift.
“By the time he was three he could read and write and from 18 months we discussed the news and his favorite book was the encyclopedia,” his mother says.
In 2007, Nobel Prize winning US scientist James Watson was quoted referring to research suggesting that black people were less intelligent than other races. His comments caused a storm of controversy, Watson was condemned.
Although he apologized for the offence he caused, his public engagements were cancelled and he left his British speaking tour in disgrace.
Meanwhile, right wing websites hailed him as the new Galileo – a martyr to political correctness that was concealing the fact that there is indeed evidence that shows different races score differently in IQ tests. But are the tests biased? Is race really a scientific category at all?
In this documentary, part of the season Race: Science’s Last Taboo, Rageh Omaar sets out to find out the truth, meeting scientists who believe the research supports the view that races can be differentiated as well as those who vehemently oppose this view. By daring to ask the difficult questions, Omaar is able to explode the myths about race and IQ and reveal what he thinks are important lessons for society.
There are still lots of misconceptions about intelligence, such as that blacks and whites differ in IQ because of genetics, and that Asians have higher IQs than whites. I wanted to refute that. The great paradox in intelligence research is that the analysis of the data relevant to heritability gives us the conclusion that family environment after adolescence has no impact on intelligence. That’s always seemed completely impossible to me. We know, for example, middle-class children are much more likely to get a good education and go to college, and to think that this makes no difference in intelligence seems impossible. But accepting that conclusion was core to such books as “The Bell Curve” and “The Nurture Assumption.”
Neuroscientist Steven Rose says that ”race” is basically a social construct since its definition doesn’t match the biological definition.
According to him, there are greater gene frequencies on average between northern Welsh and Southern Welsh people. ”You wouldn’t call Northern Welch a different race of people from the Southern Welch people,” he said.
Omar asks the neuroscientist why there has been such a debate for such a long time.
Dr. Williams Lez Henry
In this confronting documentary called “Race: Science’s Last Taboo”, Rageh Omaar explodes myths about race and IQ and reveals what he thinks are important lessons for society. Omaar, himself a black man, interviews Dr. “Lez” (William) Henry who is also a black man, who wrote “Whiteness made Simple”. Dr Henry says that IQ (Intelligence Quotient) tests do not measure wisdom, social intelligence, creativity or musical ability and these tests have cultural implications. How often are all these vital considerations ignored? He also points out an increasing acceptance by young black people that being stupid is considered cool.
Is there a pecking order of intelligence amongst races? Does a race gap in intelligence exist? In 2007, Nobel Prize winning US scientist James Watson was quoted referring to research suggesting that black people were less intelligent than other races. His comments caused major controversy and he was condemned.
The Bell Curve
The information presented above suggests that African born blacks residing in western countries as a group possess IQs that are between 5 points and a full standard deviation (15 IQ points) above that of whites living in these countries. So that the median IQ for African blacks residing in the west should be about 110, if one accepts that research suggesting direct casual relationships between academic attainment levels and IQ (e.g. Gottfredson, 1998; Ostrowsky, 1999)!
Research also shows that when African Americans are matched as to linguistic behavior (e.g. black vs. standard English), literacy levels and to the comprehension of sayings requiring specific knowledge, that African Americans perform as well or better than do Whites on IQ tests.
By Bernie Douglas (April 10, 2008), Revised February 17, 2009
Do people of African descent have a Confucius within their history?
Yes, and to learn more look within the search engine of Sincere Ignorance in the Modern/Ancient History category for research. Here is your quick fix.
It is a mere prejudice to believe that the philosophical epoch of humanity begins first among the Greeks in the fifth century bc . This prejudice implies that other ancient people did not engage in speculative thought. Undoubtedly, speculative thought transcends experience, but it always attempts to explain, interpret, and unify it in order to systematize it. Speculative thought, using aphorisms, allusions, metaphors, negative or positive methods, and dialectics, can be oral or written, and it is necessarily connected with the problems of life. Thus philosophy can be defined as “systematic reflective thinking on life” ( Yu-lan 1976 : 16). The spirit of Chinese philosophy, Indian philosophy, African philosophy, European philosophy, and Maya philosophy can differ greatly in their treatment of a subject, but philosophy always deals with human knowledge, and the elevation of the mind. The future philosophy of the world must then take into account the great speculative systems of all humanity. Therefore, there is an urgent need to gain some acquaintance with the traditions of African philosophy from the remote times to the contemporary era. I am going to try to present the ancient history of African philosophy by bringing into focus the speculative thought of ancient Egypt. African philosophy as a historical fact must be understood within a historical frame.
1 Oral cultures
Two areas of folk-philosophy have been the object of extended scholarly investigation in the late twentieth century: the philosophical psychology of people who speak the Akan languages of the west African littoral (now Ghana) (see Akan philosophical psychology) and the epistemological thought of Yoruba-speaking people of western Nigeria (see Yoruba epistemology). In both cases the folk ideas of the tradition have been addressed by contemporary speakers of the language with Western philosophical training. This is probably the most philosophically sophisticated work that has been carried out in the general field of the philosophical study of folk-philosophy in Africa. It also offers some insight into ways of thinking about both the mind and human cognition that are different from those that are most familiar within the Western tradition.
One can also learn a great deal by looking more generally at ethical and aesthetic thought, since in all parts of the continent, philosophical issues concerning evaluation were discussed and views developed before writing (see Aesthetics, African; Ethical systems, African). Philosophical work on ethics is more developed than in aesthetics and some of the most interesting recent work in African aesthetics also focuses on Yoruba concepts which have been explored in some detail by Western philosophers. The discussion of the status of such work has largely proceeded under the rubric of the debate about ethnophilosophy, a term intended to cover philosophical work that aims to explore folk philosophies in a systematic manner (see Ethnophilosophy, African). Finally, there has also been an important philosophical debate about the character of traditional religious thought in Africa (see African traditional religions).
2 Older literate traditions
Although these oral traditions represent old forms of thought, the actual traditions under discussion are not as old as the remaining African literate traditions. The earliest of these is in the writings associated with the ancient civilizations of Egypt, which substantially predate the pre-Socratic philosophers who inhabit the earliest official history of Western philosophy (see Egyptian cosmology, ancient). The relationship between these Egyptian traditions and the beginnings of Western philosophy have been in some dispute and there is much recent scholarship on the influence of Egyptian on classical Greek thought (see Egyptian philosophy: influence on ancient Greek thought).
Later African philosophy looks more familiar to those who have studied the conventional history of Western philosophy: the literate traditions of Ethiopia, for example, which can be seen in the context of a long (if modest) tradition of philosophical writing in the horn of Africa. The high point of such writing has been the work of the seventeenth-century philosopher, Zar’a Ya’ecob. His work has been compared to that of Descartes (see Ethiopia, philosophy in).