Testosterone: I haven't tested my saliva or anything, but some of the above details as well as the late onset and slow growth of facial hair suggests it is rather low. 
 
Check your digit ratio. It's a quick-and-dirty T-test.  
 
If the factors of testosterone, sex-drive, athleticism, attractiveness, and intelligence all converge on a common nexus, we should expect to see a similar curvilinear relationship with digit ratio.

name names yourself 
 
Can't prove a negative. Hence the formulation of the challenge. The Academy of Athens was math friendly. There is no Spartan analog. Theaetetus was both a mathematician and an Athenian. Again no Spartan analog.

i think that the last few hundred years in particular shows the correlation between freedom & cultural creativity most strongly. but, the pre-modern era is more difficult to gauge IMO. 
 
Compared to Athens, name one world class mathematician from Sparta. Compared to Greece, name one world class mathematician from Rome. 
 
all was not darkness before the renaissance, and feudal arrangements were actually ones where power was devolved to local elites and persons, a process reversed with the rise of absolute monarchs during the early modern age 
 
And with the rise of absolute monarchy, the flowering of technology that started in the Middle Ages largely came to an end.  
 
by my reckoning the cultural prominence of france and its intellectuals continued to rise even with the growing power of monarchy and curtailment of traditional freedoms. 
 
France had the advantage of population. There was more creativity in the Italian city-states during the same period. And the Dutch Republic had a greater density of accomplishment with a smaller population.  
 
similarly, the efflorescence of german intellectuals which rose in the 19th century was accompanied by the expansion of centralizing and autocratic prussia). 
 
Arguably this was spillover from the federal period. Murray crunches the number in Human Accomplishment. The density of cultural creativity among Germans is inversely proportional to distance from the federal period. Compare cultural creativity in the Italian peninsula before and after the Risorgimento. 
 
And yes, I would rather live in one of the French, German, or Italian cantons of Switzerland than in either France, Germany, or Italy.

Compare the critical reations to 300 (62% positive) with the critical reactions to Memoirs of a Geisha (35% positive), two examples of eye candy that are a little short on brain candy. Perhaps The Critics are about right - or even a little generous to a young male aesthetic.  
 
Judging by the top picks (Star Wars, LOTR) by BoxOffice Mojo "Readers", the database skews heavily toward fanboys (where is Titanic?). Gross return is a better measure of mass popularity. When people vote with their money, they are more likely to reveal their true preference.

Amazon now places the top ranked translation of Herodotus at 2,284. What are the odds that this rank will climb by this time next week?

Critics say: It rates 62 on a scale from 1 to 100. 
 
Viewers say: It ranks 7 on a list of thousands.  
 
This essay may explain come of the disconnect between critics and viewers.

Sections from the article: 
 
But at a certain point in development, this changes. (Some new research suggests this might occur as early as 15 months.) The ?false-belief test? is a classic experiment that highlights the boundary. Children watch a puppet show with a simple plot: John comes onstage holding a marble, puts it in Box A and walks off. Mary comes onstage, opens Box A, takes out the marble, puts it in Box B and walks off. John comes back onstage. The children are asked, Where will John look for the marble? 
 
Very young children, or autistic children of any age, say John will look in Box B, since they know that?s where the marble is. But older children give a more sophisticated answer. They know that John never saw Mary move the marble and that as far as he is concerned it is still where he put it, in Box A. Older children have developed a theory of mind; they understand that other people sometimes have false beliefs. Even though they know that the marble is in Box B, they respond that John will look for it in Box A.  
 
The adaptive advantage of folkpsychology is obvious. According to Atran, our ancestors needed it to survive their harsh environment, since folkpsychology allowed them to ?rapidly and economically? distinguish good guys from bad guys. But how did folkpsychology ? an understanding of ordinary people?s ordinary minds ? allow for a belief in supernatural, omniscient minds? And if the byproduct theorists are right and these beliefs were of little use in finding food or leaving more offspring, why did they persist? 
The above section seems to suggest that children are less prone to religion.  
 
The idea of an infallible God is comfortable and familiar, something children readily accept. You can see this in the experiment Justin Barrett conducted recently ? a version of the traditional false-belief test but with a religious twist. Barrett showed young children a box with a picture of crackers on the outside. What do you think is inside this box? he asked, and the children said, ?Crackers.? Next he opened it and showed them that the box was filled with rocks. Then he asked two follow-up questions: What would your mother say is inside this box? And what would God say? 
 
As earlier theory-of-mind experiments already showed, 3- and 4-year-olds tended to think Mother was infallible, and since the children knew the right answer, they assumed she would know it, too. They usually responded that Mother would say the box contained rocks. But 5- and 6-year-olds had learned that Mother, like any other person, could hold a false belief in her mind, and they tended to respond that she would be fooled by the packaging and would say, ?Crackers.?  
The above section seems to suggest that children are more prone to religion.

Regarding the parent dependency theory of divinity, are feral children less prone to a belief in divinity? And how do we account for atheists? Are atheists more likely to spend their infancy in the absence of parents?

Contra Harris, Buddhism does not inoculate its adherents against a belief in spooks. Were that the case, we would expect to observe the conspicuous absence of that belief in Thailand more than anywhere. In fact we observe the opposite. The more pious the Buddhist, the more likely she is to wai when she passes in front of a sahn (or chide her companion for failing to prayerfully ask for permission from the spirit of the house before taking a picture of the afore mentioned sahn).

Word up, diana.  
 
Thailand is the most Buddhist country on the planet. There you will find spirit houses on nearly every other street corner.

From the article: 
 
Agent detection evolved because assuming the presence of an agent — which is jargon for any creature with volitional, independent behavior — is more adaptive than assuming its absence. If you are a caveman on the savannah, you are better off presuming that the motion you detect out of the corner of your eye is an agent and something to run from, even if you are wrong. If it turns out to have been just the rustling of leaves, you are still alive; if what you took to be leaves rustling was really a hyena about to pounce, you are dead.  
 
[...] 
 
What does this mean for belief in the supernatural? It means our brains are primed for it, ready to presume the presence of agents even when such presence confounds logic. The most central concepts in religions are related to agents,” Justin Barrett, a psychologist, wrote in his 2004 summary of the byproduct theory, “Why Would Anyone Believe in God?” Religious agents are often supernatural, he wrote, “people with superpowers, statues that can answer requests or disembodied minds that can act on us and the world.” 
 
If religiosity stems from the over-reactivity of a mental module that detects agency, then shouldn't people who are more anxious be more prone to religion? It is said that there are no atheist in foxholes. But the association could be investigated more systematically.  
 
A Google Scholar search for items with both "religion" and "anxiety" yields this article on the top of first page of results.  
 
ABSTRACT: 
 
Anxiety has correlated both positively and negatively with religion in past research. We suggest this is because undifferentiated measures of both religion and anxiety have been used. When intrinsic and extrinsic scales were correlated with Cattell's factors of trait anxiety, intrinsics were less anxious than non-intrinsics, and extrinsics were more anxious than non-extrinsics on some -- but not all -- components of trait anxiety. Studies using a general measure of religiousness will find a positive correlation with anxiety if the sample contains more extrinsics than intrinsics, and a negative one if the sample contains more intrinsics than extrinsics, or no relationship if an inappropriate component of anxiety is measured.

Similarly, an autistic individual who has difficulty forming models of the minds of flesh & blood humans around them might find it nearly impossible to comprehend on a gestalt level the possibility that a noncorporeal entity which they have never seen exists out there and wishes to have a special personal relationship with all humans.  
 
Born on a Blue Day, the autobiography of Daniel Tammet - an autistic savant, has been charging up the best seller lists recently (currently at #34 on Amazon). Tammet is unusual for an autist, he is introspective. He is also religious. And he is also gay. My hunch is that these are not unrelated.  
 
But there is more to the story. Being the oldest of several siblings, he has a brother who is also autistic. If his autistic brother turns out to be a religious non-gay, the hunch will be proven wrong. If he turns out to be a non-religious non-gay, then the hunch will gain weight. The book does not say.  
 
Tammet came into religion through the writings of G K Chesterton, who Tammet thinks was at least mildly autistic.

Why not, as per usual, measure the degree of influence by counting the number of citations a paper gets in the relevant citation index?

Is there any field where the average person ~does not~ think he is above average? Public speaking?

I didn't really see a break in character on Cohen's part... 
 
If Borat is to dumb to know he is insulting people, he is to dumb to know he is being insulted. Borat does not get angry. SB-C evidently does.

Imitation is the sincerest form of mockery? 
 
Very revealing. So Baron-Cohen's shtik ~is~ mocking people.

"Eureka" is one of the most pleasing emotions of mankind.

"Sports" skew Republican in the way that "Celebrities" skew Democratic. The "Media" category appears to have been picked non-randomly for balance. In states where voter registration is a matter of public record, journalists skew Democratic.

Mahalanobis has a post on Econ PhDs and IQ.  
 
In the May 2006 American Economic Review (Papers and Proceedings from AEA annual conference) there's an article about attrition in Economics PhD programs (see outline here). What caught my eye was they had the average GRE scores for the top 48 phd programs, and the average GRE Quantitative score was a 775, and average verbal of 568. Considering most of the students were not US citizens, much of the verbal score was probably biased downward due to lack of familiarity with English. Nontheless, I found a GRE to IQ translator here, and this suggests--conservatively because they equally weight the Quantitative and Verbal scores--an average IQ of around 139, or the 99.4 percentile.  
 
There wasn't a big difference between the top 15 schools that dominate research and the rest (4 IQ points or so), though there wasn't much data on schools ranked lowed than 48th place. Kind of scary, when you think about all the dumb stuff that goes on in these places. But I think it explains why economics research about the underclass is so lousy: they have no clue how a person with an 85 IQ thinks or behaves, and are too egalitarian to assume they think differently.

Check this out: 
 
In both samples, music preferences tended to clump into one of four categories, which Rentfrow and Gosling dubbed "reflective and complex," "intense and rebellious," "upbeat and conventional" and "energetic and rhythmic." Each category included several kinds of music. "Reflective and complex," for example, covered classical, jazz, blues and folk, while "upbeat and conventional" covered country, religious, soundtrack and pop.  
 
Those categories turn out to be significantly correlated with a variety of personal traits, including "Big Five" personality measures.  
 
People who listen to "reflective and complex" music, for example, score highly on openness to new experiences, verbal ability, self-perceived intelligence and political liberalism, while people who listen to "upbeat and conventional" music score highly on extraversion, self-perceived physical attractiveness, athleticism and political conservatism

Here is < a href="http://www.studentsforacademicfreedom.org/reports/FacultyStudies.htm">a link to several studies on the political demography of academia.