‘Project Hail Mary’ demonstrates how intellectual humility can be a guiding force for scientists and astronauts

Deana L. Weibel, Grand Valley State University

Early in Phil Lord and Christopher Miller’s science fiction blockbuster “Project Hail Mary,” middle school teacher Ryland Grace, played by Ryan Gosling, is tasked by an international coalition to uncover the biology of a strange microbe known as an “astrophage” that has been absorbing energy from an ever-dimming Sun.

Grace is a molecular biologist by training, but his controversial ideas and overconfident attitude have kept him out of academia. The viewer will see through flashbacks that as he’s matured, he’s developed a vital skill for solving the astrophage crisis: intellectual humility.

I’m an anthropologist who studies astronauts and space professionals to understand what space symbolizes to the people who experience it firsthand. Grace’s character in “Project Hail Mary” developed several of the traits that I’ve observed in the astronauts I’ve interviewed. These characteristics prove essential to success in high-stakes, uncertain situations. Warning: some plot points will be revealed ahead.

‘Project Hail Mary’ follows a middle school science teacher tasked with saving Earth from star-eating microbes.

Grace has been chosen as one of the first to study astrophage because of his Ph.D. dissertation on whether life can exist without water, a hot take in the world of science that, along with his rude response to peer reviewers, has gotten him banned from polite science conferences. The solar microbes eating the Sun seem to live without water, so Grace is the acknowledged expert.

Unfortunately, Grace can’t see into the mysterious, opaque little organisms until a dead one becomes translucent. Finally, Grace can see inside the microbe to study it, and he believes his hypothesis about life not needing water will be proven. However, chemical analysis reveals astrophage is made up of mostly water.

In a moment that undercuts both his expertise and his expectations, Grace is wrong. Crushed, he throws a tantrum, observed by a bemused assembly of international leaders.

What actually matters isn’t that Grace is wrong but what he does next. Only after Grace overcomes his frustration and need to be right is he able to move forward, returning to the problem with curiosity rather than defensiveness and the resolve to learn enough about astrophage to make saving the world a possibility.

Admitting what you don’t know

Perhaps the real hero of the story is not Ryland Grace himself but his intellectual humility. Intellectual humility, the admission of your own limited knowledge and a willingness to learn from others, sometimes seems to be undervalued, particularly by those in leadership positions.

People who are intellectually humble will say things like, “Tell me more,” or “I wish I had thought of that.” They don’t feel threatened when admitting vulnerability.

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Some people, however, do feel threatened by the thought of admitting incomplete knowledge or appearing to have limitations. Instead of confessing what they don’t know, they may claim a kind of certainty that goes beyond their true expertise, shutting down further questioning. Intellectual humility, in contrast, encourages someone to remain engaged by highlighting how much they still have to learn.

Being contradicted by the facts can produce diverse reactions. For someone without intellectual humility, not knowing can feel like failure. It can lead to defensiveness, denial or a refusal to engage. With humility, however, not knowing is more interesting than scary. The defensiveness is gone, replaced by curiosity.

When Grace realizes his expectations about astrophage aren’t supported by scientific evidence, he goes from feeling sure to feeling unsure. Reality itself hasn’t changed, but Grace’s sense of reality shifts in an important way. He realizes that there is a great deal he still needs to learn about these microbes, without assumptions blocking new knowledge. His intellectual humility gives him a path forward, a way to reset and take in new information without shutting down.

Intellectual humility as a method

Ryland Grace is willing to learn, and this serves him well throughout the movie. His intellectual humility operates as a method, guiding how he approaches problems step by step.

For instance, once he realizes, to his dismay, that astrophage is made of water, Grace acknowledges this new truth. He doesn’t like it, but he accepts it. Moving forward, he avoids making assumptions about astrophage. Instead, he tests hypotheses using simple tools that have been cobbled together from items available in a big-box store.

His partner in this experiment is Carl, played by Lionel Boyce, who is there as a sort of half-“babysitter,” half-security guard, keeping an eye on Grace but also being irresistibly pulled into his scientific orbit.

Grace’s intellectual humility transforms Carl from a minder into a partner. Even though Carl isn’t a scientist himself, when Grace has to figure out how to make the lab’s astrophage experiment replicate the conditions causing the crisis in our solar system, it is Carl who suggests a solution.

Instead of being bothered that a nonscientist knew better than he did, Grace acknowledges the solution’s value, thanks Carl and uses Carl’s idea to reach a crucial discovery, proving himself to be open to ideas and feedback from others.

When Grace’s experiments struggle, he moves forward without defensiveness and instead displays increasing curiosity. His method of intellectual humility is to admit ignorance, test variables and revise working hypotheses based on new data, staying open to suggestions from others the whole time. To borrow a phrase from a different space story, “this is the way.”

Science fiction to real space exploration

Although “Project Hail Mary” is fictional, the attitude displayed by Ryland Grace is something I have seen in ethnographic interviews with astronauts and other space professionals, including engineers, astronomers and flight surgeons. Ethnography is a method of research, usually done in the long term, that combines interviews and participant observation.

When confronted with the reality of the universe – an enormous starry void we humans are only beginning to understand – scientists and space explorers are often stunned and humbled by the extent of their own ignorance. Although there are, without a doubt, less-than-humble people building rockets or going into space, intellectual humility is often a guiding force among many successful space researchers.

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In my book, “The Ultraview Effect,” I trace the way a sense of cosmic awe can provoke feelings of humility and openness, which serve as catalysts for curiosity. This pattern, which I began to notice after an astronaut told me how seeing billions of stars with his own eyes made him realize how little he actually knew, is very similar to what Grace experiences in the movie.

Being open to awe and willing to be humbled by it isn’t weakness but strength. And in his embrace of intellectual humility, Grace lives up to his name.

Deana L. Weibel, Professor of Anthropology, Grand Valley State University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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Bess Rowen, Villanova University

Most theater subscriptions offer a patron access to a single theater’s season. But Philadelphia’s new Citywide James Ijames Pass provides tickets to three James Ijames – pronounced EYE-ms, rhymes with “chimes” – plays at three theaters in Philadelphia. Subscribers will also get one mustard-colored beanie, one of Ijames’ signature accessories.

The full pass, which costs US$130, includes tickets for the Arden Theatre’s “Good Bones,” which premiered Jan. 22 and runs through March 22, the Wilma Theater’s “The Most Spectacularly Lamentable Trial of Miz Martha Washington,” which runs March 17 to April 5, and the Philadelphia Theatre Company’s “Wilderness Generation,” a world premiere that runs April 10 to May 3. There is also a two-show pass for $90 without “Good Bones.”

I’m a theater theorist, historian and practitioner who has written about Ijames’ work before and after his 2022 Pulitzer Prize. I believe this landmark collaboration between three important Philadelphia theaters is a fitting celebration of a multi-hyphenate theater artist who continues to champion his longtime artistic home.

Actor, playwright, director

Ijames, 46, was born in North Carolina and attended Morehouse College in Atlanta, Georgia. He earned his Master of Fine Arts degree at Temple University and stayed in Philadelphia after graduating.

Notably, this playwright’s MFA is in the study of acting. Ijames is also a talented director, and he performed and directed at multiple theaters around Philadelphia before starting to work as a playwright. He was also a tenured professor of theater at Villanova University, where I had the privilege to work with him and watch his creative process before he moved to New York City in 2025 to run the playwriting concentration at Columbia University.

Ijames was already a local celebrity in Philly before winning the Pulitzer Prize for drama for “Fat Ham,” his Hamlet adaptation centered on a queer Black Hamlet named Juicy and the legacy of his father’s barbecue joint. The New York theater scene took notice of him when the National Black Theatre staged “Kill Move Paradise” in 2017. This haunting piece is set in limbo, where unarmed Black men who have been killed by police examine how they have come to this place and how society continues to enable this pattern.

Other Ijames plays include “White,” a satire of the art world that tells the story of a gay white male artist who hires a Black woman actor to pretend to have done his work to see if that makes a difference in how his art is viewed. “TJ Loves Sally 4Ever” sets Thomas Jefferson and Sally Hemings’ relationship on a college campus where “TJ” is a dean and Sally is a student. And “Reverie” is a chamber play, which is an intimate meditation with an earnest and somber tone. In it, the father of a recently deceased Black gay man comes to meet the man he believed was his son’s partner.

Most recently, in 2025, Ijames partnered with the Australian pop singer Sia on a musical called “Saturday Church.” It is a story about reconciling queer community and Christian faith, and relying on the support of family, both biological and chosen.

Charting new dramatic territory

Although his theatrical styles and genres vary, at his core, Ijames writes nuanced, character-driven works that revolve around interpersonal relationships. His plays are playgrounds for performers, particularly due to his ability to write complex queer Black characters.

Influential American playwright Suzan-Lori Parks notes in her 1994 essay “Elements of Style” that the conflict between Black people and white people is the default trope of how Black people have been represented onstage – by almost exclusively white playwrights – for most of U.S. theater history. Parks posits that a way to avoid this centering of white conflict in Black lives comes from new dramatic territory that depicts conflicts between Black people and anything else.

Ijames never sets his Black characters in opposition to white society alone. He also refuses to take up the tropes of LGBTQ identity as incompatible with religion, or the idea that characters can be only gay or straight. Instead, Ijames creates narratives with queer religious people and pansexual men whose identities are not sources of conflict.

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The citywide pass

The plays in the citywide pass offer an exciting cross section of what makes Ijames’s work so vibrant.

“Good Bones” is the story of a now-affluent Black woman, Aisha, who moves back to her blue-collar hometown. Aisha might be from this working-class neighborhood, but her elaborate renovations and white-collar sensibilities make her return seem more like gentrification than homecoming, at least as far as her local contractor can see.

“Miz Martha” follows the titular Martha Washington through a fever-dream-inspired trial in her final moments, as enslaved people care for her while knowing her death means their freedom.

And “Wilderness Generation” follows five cousins reunited in the U.S. South after many years apart, ready to talk about the secrets from their pasts.

With theater’s ever-changing and unstable financial landscape, I believe the Citywide James Ijames Pass is an exciting new subscriber model. The collaboration highlights Philadelphia’s theatrical talent and banks on local theaters working together to build audiences instead of treating each other as competition – a new development that could change how regional theater scenes operate.

Bess Rowen, Assistant Professor of Theatre, Villanova University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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Last Updated on May 31, 2025 by Daily News Staff

Cora Fox, Arizona State University

What is “happiness” – and who gets to be happy?

Since 2012, the World Happiness Report has measured and compared data from 167 countries. The United States currently ranks 24th, between the U.K. and Belize – its lowest position since the report was first issued. But the 2025 edition – released on March 20, the United Nations’ annual “International Day of Happiness” – starts off not with numbers, but with Shakespeare.

“In this year’s issue, we focus on the impact of caring and sharing on people’s happiness,” the authors explain. “Like ‘mercy’ in Shakespeare’s ‘Merchant of Venice,’ caring is ‘twice-blessed’ – it blesses those who give and those who receive.”

Shakespeare’s plays offer many reflections on happiness itself. They are a record of how people in early modern England experienced and thought about joy and satisfaction, and they offer a complex look at just how happiness, like mercy, lives in relationships and the caring exchanges between people.

Contrary to how we might think about happiness in our everyday lives, it is more than the surge of positive feelings after a great meal, or a workout, or even a great date. The experience of emotions is grounded in both the body and the mind, influenced by human physiology and culture in ways that change depending on time and place. What makes a person happy, therefore, depends on who that person is, as well as where and when they belong – or don’t belong.

Happiness has a history. I study emotions and early modern literature, so I spend a lot of my time thinking about what Shakespeare has to say about what makes people happy, in his own time and in our own. And also, of course, what makes people unhappy.

From fortune to joy

“Happiness” derives from the Old Norse word “hap,” which meant “fortune” or “luck,” as historians Phil Withington and Darrin McMahon explain. This earlier sense is found throughout Shakespeare’s works. Today, it survives in the modern word “happenstance” and the expression that something is a “happy accident.”

But in modern English usage, “happy” as “fortunate” has been almost entirely replaced by a notion of happiness as “joy,” or the more long-term sense of life satisfaction called “well-being.” The term “well-being,” in fact, was introduced into English from the Italian “benessere” around the time of Shakespeare’s birth.

The word and the concept of happiness were transforming during Shakespeare’s lifetime, and his use of the word in his plays mingles both senses: “fortunate” and “joyful.” That transitional ambiguity emphasizes happiness’ origins in ideas about luck and fate, and it reminds readers and playgoers that happiness is a contingent, fragile thing – something not just individuals, but societies need to carefully cultivate and support.

For instance, early in “Othello,” the Venetian senator Brabantio describes his daughter Desdemona as “tender, fair, and happy / So opposite to marriage that she shunned / The wealthy, curled darlings of our nation.” Before she elopes with Othello she is “happy” in the sense of “fortunate,” due to her privileged position on the marriage market.

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Later in the same play, though, Othello reunites with his new wife in Cyprus and describes his feelings of joy using this same term:

…If it were now to die,
‘Twere now to be most happy, for I fear
My soul hath her content so absolute
That not another comfort like to this
Succeeds in unknown fate.

Desdemona responds,

The heavens forbid
But that our loves and comforts should increase
Even as our days do grow!

They both understand “happy” to mean not just lucky, but “content” and “comfortable,” a more modern understanding. But they also recognize that their comforts depend on “the heavens,” and that happiness is enabled by being fortunate.

“Othello” is a tragedy, so in the end, the couple will not prove “happy” in either sense. The foreign general is tricked into believing his young wife has been unfaithful. He murders her, then takes his own life.

The seeds of jealousy are planted and expertly exploited by Othello’s subordinate, Iago, who catalyzes the racial prejudice and misogyny underlying Venetian values to enact his sinister and cruel revenge.

Happy insiders and outsiders

“Othello” sheds light on happiness’s history – but also on its politics.

While happiness is often upheld as a common good, it is also dependent on cultural forces that make it harder for some individuals to experience. Shared cultural fantasies about happiness tend to create what theorist Sara Ahmed calls “affect aliens”: individuals who, by nature of who they are and how they are treated, experience a disconnect between what their culture conditions them to think should make them happy and their disappointment or exclusion from those positive feelings. Othello, for example, rightly worries that he is somehow foreign to the domestic happiness Desdemona describes, excluded from the joy of Venetian marriage. It turns out he is right.

Because Othello is foreign and Black and Desdemona is Venetian and white, their marriage does not conform to their society’s expectations for happiness, and that makes them vulnerable to Iago’s deceit.

Similarly, “The Merchant of Venice” examines the potential for happiness to include or exclude, to build or break communities. Take the quote about mercy that opens the World Happiness Report.

The phrase appears in a famous courtroom scene, as Portia attempts to persuade a Jewish lender, Shylock, to take pity on Antonio, a Christian man who cannot pay his debts. In their contract, Shylock has stipulated that if Antonio defaults on the loan, the fee will be a “pound of flesh.”

“The quality of mercy is not strained,” Portia lectures him; it is “twice-blessed,” benefiting both giver and receiver.

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It’s a powerful attempt to save Antonio’s life. But it is also hypocritical: Those cultural norms of caring and mercy seem to apply only to other Christians in the play, and not the Jewish people living alongside them in Venice. In that same scene, Shylock reminds his audience that Antonio and the other Venetians in the room have spit on him and called him a dog. He famously asks why Jewish Venetians are not treated as equal human beings: “If you prick us, do we not bleed?”

Shakespeare’s plays repeatedly make the point that the unjust distribution of rights and care among various social groups – Christians and Jews, men and women, citizens and foreigners – challenges the happy effects of benevolence.

Those social factors are sometimes overlooked in cultures like the U.S., where contemporary notions of happiness are marketed by wellness gurus, influencers and cosmetic companies. Shakespeare’s plays reveal both how happiness is built through communities of care and how it can be weaponized to destroy individuals and the fabric of the community.

There are obvious victims of prejudice and abuse in Shakespeare’s plays, but he does not just emphasize their individual tragedies. Instead, the plays record how certain values that promote inequality poison relationships that could otherwise support happy networks of family and friends.

Systems of support

Pretty much all objective research points to the fact that long-term happiness depends on community, connections and social support: having systems in place to weather what life throws at us.

And according to both the World Happiness Report and Shakespeare, contentment isn’t just about the actual support you receive but your expectations about people’s willingness to help you. Societies with high levels of trust, like Finland and the Netherlands, tend to be happier – and to have more evenly distributed levels of happiness in their populations.

Shakespeare’s plays offer blueprints for trust in happy communities. They also offer warnings about the costs of cultural fantasies about happiness that make it more possible for some, but not for all.

Cora Fox, Associate Professor of English and Health Humanities, Arizona State University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

The Bridge is a section of the STM Daily News Blog meant for diversity, offering real news stories about bona fide community efforts to perpetuate a greater good. The purpose of The Bridge is to connect the divides that separate us, fostering understanding and empathy among different groups. By highlighting positive initiatives and inspirational actions, The Bridge aims to create a sense of unity and shared purpose. This section brings to light stories of individuals and organizations working tirelessly to promote inclusivity, equality, and mutual respect. Through these narratives, readers are encouraged to appreciate the richness of diverse perspectives and to participate actively in building stronger, more cohesive communities.

https://stmdailynews.com/the-bridge

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