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"I have never learned to trust it. I can't trust it to this day ... A dreadful doubt hangs over the whole achievement of literature." Thus wrote Joseph Conrad, in an essay published in the Manchester Guardian Weekly on December 4 1922. Long before Auden was telling us poetry makes nothing happen, or Adorno was saying there could be no poetry after Auschwitz, Conrad was questioning - fundamentally - the political and moral utility of writing. Yet this was a writer who drew the approbation of FR Leavis, the pre-eminent British supporter of the view that literature could play a role in the maintenance of civilisation. In 1941, Leavis described Conrad as being "among the very greatest novelists in the language - or any language".

"Both at sea and on land my point of view is English, from which the conclusions should not be drawn that I have become an Englishman. That is not the case. Homo duplex has in my case more than one meaning."

The core budget for 2008 is expected to be $481.4 billion, compared with $441.5 billion for 2006; but the "supplemental" requests to cope with the conflicts in Iraq and Afghanistan push the figures even higher - from a total budget of $557.3 billion in 2007 to $645.6 billion in 2008.

injured in combat now exceed 23,000 (at least 10,000 of them seriously so). The effects of non-combat injuries, and of mental and physical ill-health, have required at least 20,000 troops to be evacuated from combat-zones to the United States. Many thousands more come to experience post-traumatic stress disorders.

One of Lal’s most significant contributions to economic science is his recognition of cosmology as a factor endowment. This recognition enriches institutional theory by explicitly introducing religion and superstition into institutional settings and further illuminates the problems of path dependency. There have been great civilizations in the past, but none produced the Promethean growth that came with capitalism. The older agrarian civilizations grew extensively to the limits of their natural resources, but they lacked the innovation and creativity for the kind of intensive growth that capitalism generated. The reason for this lack is not that our ancestors had no instinct for enterprise, but that they were constrained by social norms and communal bonds and, as Lal asserts, by prevailing cosmological beliefs that suppressed individualism.

The second papal revolution occurred when Pope Gregory VII asserted the power of the church over that of the king or the emperor in the eleventh century. Lal argues, following Harold J. Berman (Law and Revolution [Cambridge, Mass.: Harvard University Press, 1983]), that this revolution set in place all the legal concepts and institutions needed for commerce.

Both opendemocracy.net and bloggossip.com were very easy to find on the Google search engine. I had no trouble at all finding these two useful sights and thought bloggossip.com was the easiest to read. Blogggossip.com had many bright pictures on the home page which attracted me to the web sight. The sight was very well formated and easy to navigate. Opendemocracy.net appeared to be a bit more credible. All of the stories on this sight were headline stories. One difference between the ezine headline stories and the blog headline stories were that the blog headline stories were geared toward entertainment. It seems as though entertainment is a classic form of headlining here in America, whereas in the global market, headlining is focused on serious issues, such as global warming.Surprisingly enough both web sights, including the blog sight, seemed to be quite credible.

The crucial test is whether one’s pet theory can distinguish between selection for trait A and selection for trait B when A and B are coextensive: were polar bears selected for being white or for matching their environment? Search me; and search any kind of adaptationism I’ve heard of. Nor am I holding my breath till one comes along.

Lacking arches, domes fall down; so arches are selected for supporting domes. But arches are linked to spandrels for reasons of geometry; so spandrels aren’t selected for, they are ‘free riders’ on selection for arches. The moral is that phenotypic traits can carry information about linkages among the mechanisms that produce them. Free-riding is always suggestive of such linkages, and free-riding is ubiquitous in evolution.

When you ask Darwin’s question – why are phenotypes often similar? – you do indeed get Darwin’s answer. But if you ask instead why it is that some phenotypes don’t occur, an adaptationist explanation often sounds somewhere between implausible and preposterous. For example, nobody, not even the most ravening of adaptationists, would seek to explain the absence of winged pigs by claiming that, though there used to be some, the wings proved to be a liability so nature selected against them. Nobody expects to find fossils of a species of winged pig that has now gone extinct. Rather, pigs lack wings because there’s no place on pigs to put them. To add wings to a pig, you’d also have to tinker with lots of other things. In fact, you’d have to rebuild the pig whole hog: less weight, appropriate musculature, an appropriate metabolism, an apparatus for navigating in three dimensions, a streamlined silhouette and god only knows what else; not to mention feathers. The moral is that if you want them to have wings, you will have to redesign pigs radically. But natural selection, since it is incremental and cumulative, can’t do that sort of thing. Evolution by natural selection is inherently a conservative process, and once you’re well along the evolutionary route to being a pig, your further options are considerably constrained; you can’t, for example, go back and retrofit feathers.

Abstract  Most versions of secularization theory expect advanced modernity to weaken religion. In contrast, this chapter argues that two different dimensions of contemporary society affect religion in opposite ways. Rising levels of human security and well-being are assurned to drive towards religious decline, while growing cultural diversity is assumed to push towards religious growth. These two hypotheses are simultaneously investigated, using world wide data for 50 000 respondents from 37 countries with a predominantly Christian heritage. As dependent variables, two dimensions of religious involvement which relate to two core aspects of secularization theory are analyzed: church-oriented religious involvement and preferences for a religious impact on politics. The findings from three different analytical strategies demonstrate that each of the two religious orientations is positively related to the cultural diversity, and also that each of them is negatively related to human security and well-being. Furthermore, the results also indicate that the religious changes which took place between 1981 and 1999/2000 are negatively related to human well-being and security, and positively to cultural diversity. Thus, a set of comprehensive analyses of one and the same set of world wide data indicate that human security and cultural diversity affect religious involvement in opposite ways. It seems too simplistic, therefore, to view modernization as a universal cause of religious decline.

While the Left pursues environmentalism to advance its global agenda, conservation is best entrusted to local stewardship.