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Javier E

The French Do Buy Books. Real Books. - NYTimes.com - 0 views

  • For a few bucks off and the pleasure of shopping from bed, have we handed over a precious natural resource — our nation’s books — to an ambitious billionaire with an engineering degree?
  • France, meanwhile, has just unanimously passed a so-called anti-Amazon law, which says online sellers can’t offer free shipping on discounted books. (“It will be either cheese or dessert, not both at once,” a French commentator explained.)
  • Amazon has a 10 or 12 percent share of new book sales in France. Amazon reportedly handles 70 percent of the country’s online book sales, but just 18 percent of books are sold online.
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  • no seller can offer more than 5 percent off the cover price of new books. That means a book costs more or less the same wherever you buy it in France, even online. The Lang law was designed to make sure France continues to have lots of different books, publishers and booksellers.
  • Readers say they trust books far more than any other medium, including newspapers and TV.
  • Six of the world’s 10 biggest book-selling countries — Germany, Japan, France, Italy, Spain and South Korea — have versions of fixed book prices.
  • What underlies France’s book laws isn’t just an economic position — it’s also a worldview. Quite simply, the French treat books as special. Some 70 percent of French people said they read at least one book last year; the average among French readers was 15 books.
  • In Britain, which abandoned its own fixed-price system in the 1990s, there are fewer than 1,000 independent bookstores left. A third closed in the past nine years, as supermarkets and Amazon discounted some books by more than 50 percent.
  • The French government classifies books as an “essential good,” along with electricity, bread and water.
  • None of this is taken for granted. People here have thought for centuries about what makes a book industry vibrant, and are watching developments in Britain and America as cautionary tales. “We don’t sell potatoes,” says Mr. Moni. “There are also ideas in books. That’s what’s dangerous. Because the day that you have a large seller that sells 80 percent of books, he’s the one who will decide what’s published, or what won’t be published.
  • “When your computer dies, you throw it away,” says Mr. Montagne of the publishers’ association. “But you’ll remember a book 20 years later. You’ve deeply entered into a story that’s not your own. It’s forged who you are. You’ll only see later how much it has affected you. You don’t keep all books, but it’s not a market like others. The contents of a bookcase can define who you are.”
Javier E

A Coded Word From the Far Right Roils France's Political Mainstream - The New York Times - 0 views

  • As with many things in France, an unresolved colonial history lies below the surface of the battle over the word ensauvagement.
  • The word is a direct outgrowth of France’s colonial and slave-trading past, a history that the French have yet to come to terms with and that they have often preferred to ignore, said Pascal Blanchard, a historian on French colonialism and its enduring impact on French society.
  • More than any other imperial power, France justified colonialism by describing it as a “civilizing mission,” Mr. Blanchard said.
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  • “The idea of guiding savages out of the darkness into the light was omnipresent in France’s discourse,” he said. “The idea of the savage is still deeply rooted in French society.”
  • “The word benefits from ambiguity and works in France’s collective consciousness by letting the person using it avoid being directly called a racist,
  • “Césaire goes further by saying that Nazism was the product of the ensauvagement of Europe,” said Pap Ndiaye, a historian who led efforts to establish Black studies in France, adding that a genocide committed by Germans in their former African colony in what is now Namibia in the early 20th century is widely regarded as a precursor of the Holocaust.
  • But stripped of its historical meaning, ensauvagement can literally mean, in French, the state of becoming wild.
  • Aimé Césaire, the anticolonial writer from Martinique, even tried to turn the word ensauvagement against Europe in the 1950s. In “Discourse on Colonialism,” he wrote that Europeans had dehumanized themselves through the brutality of colonialism in Africa and that they themselves had turned into savages.
  • “It is necessary to stop the ensauvagement of a certain part of the society,” Mr. Darmanin, the interior minister, told the newspaper Le Figaro in late July.
  • That is why the word appeared to have slipped into the mainstream recently, he said.
  • “There are no savages in France,” Sacha Houlié, a lawmaker, told the minister in Parliament. “There are only citizens.”
  • The minister defended himself, saying that his use of the word had nothing to do with immigration or ethnicity, adding, “I’m miles away from that.”
  • In an interview this week, Mr. Houlié said that Mr. Macron and his party came to power in 2017 promising to reconcile the French. But by using ensauvagement, he said, “We recreate divisions, we create new fractures.”
  • The justice minister, Eric Dupont-Moretti, told a French radio station on Monday that he would not use the term because “ensauvagement is a word that fuels the feeling of insecurity.”
  • The very same day, Marlène Schiappa, a junior minister for equality, said, “It doesn’t bother me to talk about an ensauvagement of society, because it’s a reality, quite simply.”
  • Mr. Darmanin hardened his position by insisting its usage was legitimate — a stance considered especially significant because he oversees the national police as interior minister
  • “Ensauvagement is coded language to mean young, violent youths of sub-Saharan or North African origin,” Mr. Ndiaye said. “And that opens the door to policies on immigration, police checkpoints, and it could be used to justify police violence.”
  • “If police officers are dealing with savages, well, then, it’s legitimate that they use violent means to control these so-called savages,” he said
Javier E

Rise of Islamic Converts Challenges France - NYTimes.com - 1 views

  • “The conversion phenomenon is significant and impressive, particularly since 2000,”
  • Of an estimated six million Muslims in France, about 100,000 are thought to be converts, compared with about 50,000 in 1986, according to Mr. Godard. Muslim associations say the number is as high as 200,000.
  • Conversions to marry have long been common enough in France, but a growing number of young people are now seen as converting to be better socially integrated in neighborhoods where Islam is dominant.
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  • “In poor districts, it has become a reverse integration,”
  • In some predominantly Muslim areas, even non-Muslims observe Ramadan, the Muslim holy month that requires fasting during the day, because they like “the group effect, the festive side of it,”
  • In many banlieues, Islam has come to represent not only a sort of social norm but also a refuge, an alternative to the ambient misery,
Javier E

Wine-tasting: it's junk science | Life and style | The Observer - 0 views

  • google_ad_client = 'ca-guardian_js'; google_ad_channel = 'lifeandstyle'; google_max_num_ads = '3'; // Comments Click here to join the discussion. We can't load the discussion on guardian.co.uk because you don't have JavaScript enabled. if (!!window.postMessage) { jQuery.getScript('http://discussion.guardian.co.uk/embed.js') } else { jQuery('#d2-root').removeClass('hd').html( '' + 'Comments' + 'Click here to join the discussion.We can\'t load the ' + 'discussion on guardian.co.uk ' + 'because your web browser does not support all the features that we ' + 'need. If you cannot upgrade your browser to a newer version, you can ' + 'access the discussion ' + 'here.' ); } Wor
  • Hodgson approached the organisers of the California State Fair wine competition, the oldest contest of its kind in North America, and proposed an experiment for their annual June tasting sessions.Each panel of four judges would be presented with their usual "flight" of samples to sniff, sip and slurp. But some wines would be presented to the panel three times, poured from the same bottle each time. The results would be compiled and analysed to see whether wine testing really is scientific.
  • Results from the first four years of the experiment, published in the Journal of Wine Economics, showed a typical judge's scores varied by plus or minus four points over the three blind tastings. A wine deemed to be a good 90 would be rated as an acceptable 86 by the same judge minutes later and then an excellent 94.
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  • Hodgson's findings have stunned the wine industry. Over the years he has shown again and again that even trained, professional palates are terrible at judging wine."The results are disturbing," says Hodgson from the Fieldbrook Winery in Humboldt County, described by its owner as a rural paradise. "Only about 10% of judges are consistent and those judges who were consistent one year were ordinary the next year."Chance has a great deal to do with the awards that wines win."
  • French academic Frédéric Brochet tested the effect of labels in 2001. He presented the same Bordeaux superior wine to 57 volunteers a week apart and in two different bottles – one for a table wine, the other for a grand cru.The tasters were fooled.When tasting a supposedly superior wine, their language was more positive – describing it as complex, balanced, long and woody. When the same wine was presented as plonk, the critics were more likely to use negatives such as weak, light and flat.
  • In 2011 Professor Richard Wiseman, a psychologist (and former professional magician) at Hertfordshire University invited 578 people to comment on a range of red and white wines, varying from £3.49 for a claret to £30 for champagne, and tasted blind.People could tell the difference between wines under £5 and those above £10 only 53% of the time for whites and only 47% of the time for reds. Overall they would have been just as a successful flipping a coin to guess.
  • why are ordinary drinkers and the experts so poor at tasting blind? Part of the answer lies in the sheer complexity of wine.For a drink made by fermenting fruit juice, wine is a remarkably sophisticated chemical cocktail. Dr Bryce Rankine, an Australian wine scientist, identified 27 distinct organic acids in wine, 23 varieties of alcohol in addition to the common ethanol, more than 80 esters and aldehydes, 16 sugars, plus a long list of assorted vitamins and minerals that wouldn't look out of place on the ingredients list of a cereal pack. There are even harmless traces of lead and arsenic that come from the soil.
  • "People underestimate how clever the olfactory system is at detecting aromas and our brain is at interpreting them," says Hutchinson."The olfactory system has the complexity in terms of its protein receptors to detect all the different aromas, but the brain response isn't always up to it. But I'm a believer that everyone has the same equipment and it comes down to learning how to interpret it." Within eight tastings, most people can learn to detect and name a reasonable range of aromas in wine
  • People struggle with assessing wine because the brain's interpretation of aroma and bouquet is based on far more than the chemicals found in the drink. Temperature plays a big part. Volatiles in wine are more active when wine is warmer. Serve a New World chardonnay too cold and you'll only taste the overpowering oak. Serve a red too warm and the heady boozy qualities will be overpowering.
  • Colour affects our perceptions too. In 2001 Frédérick Brochet of the University of Bordeaux asked 54 wine experts to test two glasses of wine – one red, one white. Using the typical language of tasters, the panel described the red as "jammy' and commented on its crushed red fruit.The critics failed to spot that both wines were from the same bottle. The only difference was that one had been coloured red with a flavourless dye
  • Other environmental factors play a role. A judge's palate is affected by what she or he had earlier, the time of day, their tiredness, their health – even the weather.
  • Robert Hodgson is determined to improve the quality of judging. He has developed a test that will determine whether a judge's assessment of a blind-tasted glass in a medal competition is better than chance. The research will be presented at a conference in Cape Town this year. But the early findings are not promising."So far I've yet to find someone who passes," he says.
Javier E

Revelations That Ikea Spied on Its Employees Stir Outrage in France - NYTimes.com - 0 views

  • kea’s investigations were conducted for various reasons, including the vetting of job applicants, efforts to build cases against employees accused of wrongdoing, and even attempts to undermine the arguments of consumers bringing complaints against the company. The going rate charged by the private investigators was 80 to 180 euros, or $110 to $247, per inquiry, court documents show. Between 2002 and 2012, the finance department of Ikea France approved more than €475,000 in invoices from investigators.
  • the spying cases occurred in a country that, in the digital age, has elevated privacy to a level nearly equal to the national trinity of Liberté, Égalité and Fraternité.
  • Last month, the company’s current chief, Stefan Vanoverbeke, and financial director, Dariusz Rychert, were questioned along with Mr. Baillot for 48 hours by the judicial police before being placed under formal investigation. That set in motion a process in which the next step, if it comes, would be the filing of criminal charges.
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  • Very little of the surveillance yielded information Ikea was able to use against the targets of the data sweeps. But court documents indicate that investigators suspect that Ikea may have occasionally used knowledge of personal information to quell workplace grievances or to prompt a resignation.
  • In transcripts of police interviews, Mr. Paris and his colleagues in the risk management department acknowledged receiving frequent requests from Ikea store managers across France for criminal background checks, driving records and vehicle registrations — though only a fraction of those inquiries uncovered a notable offense. Usually the requests were limited to one or two people after a theft or a complaint of harassment among employees. But sometimes lists containing dozens of names of employees or job applicants were submitted for vetting, and then forwarded to one of a handful of trusted private investigators for processing.
kushnerha

This is why the Paris attacks have gotten more news coverage than other terrorist attac... - 1 views

  • probably bias in the coverage. People are more likely to be concerned about victims they can identify with. Research tells us that U.S. media outlets are more likely to cover terrorist attacks with U.S. victims. The news media are more likely to cover disasters in wealthier countries. And tragedies that are physically closer to the United States are more likely to appear in U.S. news
  • First, “news” is generally considered to be something especially unusual. The journalism truism is that “dog bites man” is not a story, but “man bites dog” is. That’s not a judgment on whether dog bites matter; it’s a judgment about what’s surprising.
  • news outlets are influenced by their consumers. Human beings are especially interested in events that might affect them personally.
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  • One reason the attack drew so much international attention was that France doesn’t experience nearly as much terrorism as countries with comparable recent attacks, such as Lebanon or Kenya.
  • attacks were unusually terrifying precisely because they did not target a particular class of people — such as only Christians, university students, or government officials. They targeted anyone and everyone. A life lost in this manner is not “more tragic” than a life lost in a civil war. However, it might be more newsworthy, because it’s unusual
  • Terrorists, of course, seek out such targets. Attacking tourism hot spots is excellent for drawing attention to their cause.
  • The attack on Paris also shocked observers around the world because many have been there, or plan to visit. France is the most visited country in the world. This creates an “it could happen to me” factor, and also suggests that terrorism could affect someone we know.
  • The Paris attack also stands out for the tactics used by the perpetrators. This attack played out over time in multiple public locations. It also seemed to target everyone, instead of a specific group.
  • drawing international attention because it suggests a new outward turn for the Islamic State
  • The Islamic State leadership apparently directed the attack, according to French officials. That would set it apart from attacks that were only inspired by the group, such as the few killings that have occurred in Western countries in the past year.
  • One reason why we often see lone-actor attacks in high-capability states is that organized terror is difficult to accomplish in these countries
  • realization that the Islamic State is apparently willing and able to carry out complex, coordinated attacks in developed countries outside of its home region has European security services worried. Beyond Europe, what other targets might be next? This further adds to the global interest
  • Paris attack shocked the world for many reasons. It’s true that terrorism in less-developed countries is worth our attention as well. Crises, such as the Syrian civil war, deserve much more media coverage and policy focus. But the Paris attack continues to draw interest because of the relative rarity of terrorism in France, the fact that the country receives visitors from around the globe, the shocking nature of the attack, and the potential implications for the Islamic State’s future plans.
sissij

A Map of Corruption in France | Big Think - 0 views

  • Yet corruption is not a victimless crime. Cutting corners on good governance costs money, endangers lives and erodes the public trust that oils the machinery of state in modern democracies.
  • Conversely, the interior of France is largely corruption-free, some departments even entirely so. Of course, the incidence of corruption varies with the density of population, and perhaps declines disproportionately in the almost-empty interior because there are so few people to be corrupted by.
  • Mapping corruption at country level brings home the pervasiveness of the problem.
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  • This corruption map of France seems to be a local initiative. Similar maps of other countries would make for equally compelling reading. Except of course the corruption maps of Somalia, South Sudan and North Korea – they would be totally blank.
  •  
    Corruption in government leads to Pareto inefficiency. I remember in a book about game theory, this is a malicious cycle in hiring government employees. For example, there are four people competing for the same position in government. One is lazy and stupid, One is hardworking but stupid. One is lazy but clever. The last one is hardworking and clever. The first one is obviously the first one to be eliminated. The leader of the government won't hire the last person because he is a potential threats to the leadership of the higher-up. The third one will often mess things up. So the only choice left for them is people who are lazy but clever. These people won't make any contribution to the government, but they occupy the money and regulation. This game theory behind hiring in government indirectly suggest the corruption in government is inevitable.
Javier E

How Kevins Got a Bad Rap in France | The New Yorker - 0 views

  • Traditionally, the bourgeoisie dictated the fashions for names, which then percolated down the social scale to the middle and working classes. By looking out, rather than up, for inspiration, the parents of Kevins—along with Brandons, Ryans, Jordans, and other pop-culture-inspired names that took off in France in the nineteen-nineties—asserted the legitimacy of their tastes and their unwillingness to continue taking cues from their supposed superiors
  • I asked Coulmont if he could think of any other first name that provoked such strong feelings. “The name Mohamed, perhaps,” he replied. “But Kevin triggers reactions from people who reject the cultural autonomy of the popular classes, while Mohamed triggers the reactions of xenophobes.”
  • Kévin Fafournoux received some three hundred messages from Kevins around the country, testifying to their ordeals. Some told of being shunned after introducing themselves at bars, or zapped on dating apps as soon as their names popped up. One Kevin, a psychologist, said that he had agonized about whether to put his full name on the plaque outside his office building. “We find people who have a sense of malaise and who have real problems,” Fafournoux said. Coulmont found that students named Kevin perform proportionally worse on the baccalaureate exam, not because of a stigma surrounding the name but because Kevins tend to be, as he put it, of a “lower social origin.”
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  • a watchdog group, claimed that a candidate named Kevin had a ten to thirty per cent lower chance of being hired for a job than a competitor named Arthur.
  • Kevins also have a hard time in such countries as Germany, where the practice of name discrimination is referred to as “Kevinismus,” and an app that purports to help parents avoid it is called the Kevinometer.
Javier E

Against the Odds, Starting a Tech Business in France - NYTimes.com - 0 views

  • France’s business ecosystem thrives on contradictions — the country has some of the highest labor costs in Europe and restrictive regulations, and yet its companies regularly make the Fortune 500 list; it has highly skilled graduates and engineers but struggles to compete globally; it has an alphabet-soup of agencies intended to support fledgling businesses, but they are so lacking in coherence that they remain unheard of to many; there is a vibrant investor community ready to commit funds, but only once an entrepreneur has a proven track record; and the French embrace money, but not bling.
  • the French like entrepreneurs when they remain very discreet and don’t transform into a businessman. That’s where the evil begins. So they like the number two. They don’t like success. They have a problem with wealth and with money.”
  • French businesses have their wings clipped by onerous social charges paid to the government based on the salary of the employee. Companies need to think twice before hiring and firing, when employees are often due extensive severance benefits. They also need to coax financing from a traditionally risk-averse market and console themselves with the relatively small clout that businesses hold in government.
Javier E

History News Network | Are You a Genius? - 0 views

  • the real question is not so much ‘What is genius?’ or even ‘Who is a genius?’ but rather, ‘What stake do we have in the whole idea of genius?’ or even, ‘Who’s asking and what’s behind their question?’
  • These are the issues I address in my new book by looking at the different views and theories of genius over the course of three centuries, from the start of the eighteenth century to the present day.
  • I concentrated on France, partly because French literature and intellectual history happen to be my area of expertise and personal interest; partly because the French contribution to the literature on genius hasn’t received its due; but mostly because the variety and the inventiveness of the views and theories of genius in France was a story worth telling for itself
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  • For me it’s this literature, more than the phenomenon itself, which makes genius a topic worth paying attention to. And the more you read, the less likely you are to be able to come up with any definition of what genius might be.
  • For eighteenth-century commentators, genius was self-evident: you knew it when you saw it, but for the nineteenth-century Romantics, genius was essentially misunderstood, and only genius itself was capable of recognizing its own kind
  • After the French Revolution, the question of national genius (another sense of the word, deriving from the genius loci) was subject to particularly anxious or over-assertive scrutiny. A number of nineteenth-century novels allowed for a rare feminine role in genius, but almost always doomed genius to failure. The medical profession turned the genius into a madman, while the experimental psychologists at the end of the century devised the IQ test which made genius nothing more than a high point on a continuous scale of intelligence. Child prodigies were the stuff of children’s literature but real examples in the twentieth century generated skepticism about the whole notion of genius, until Julia Kristeva came along and rehabilitated genius as essentially feminine, and Jacques Derrida embraced imposture as its essential quality
  • What all this indicates is that the idea of genius is curiously labile, that it changes shape, definition and value according to the way it’s talked about, but also that there’s something about the idea that, as Claude Lévi-Strauss said about animals, makes it ‘good to think with.’        
Javier E

WHICH IS THE BEST LANGUAGE TO LEARN? | More Intelligent Life - 2 views

  • For language lovers, the facts are grim: Anglophones simply aren’t learning them any more. In Britain, despite four decades in the European Union, the number of A-levels taken in French and German has fallen by half in the past 20 years, while what was a growing trend of Spanish-learning has stalled. In America, the numbers are equally sorry.
  • compelling reasons remain for learning other languages.
  • First of all, learning any foreign language helps you understand all language better—many Anglophones first encounter the words “past participle” not in an English class, but in French. Second, there is the cultural broadening. Literature is always best read in the original. Poetry and lyrics suffer particularly badly in translation. And learning another tongue helps the student grasp another way of thinking.
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  • is Chinese the language of the future?
  • So which one should you, or your children, learn? If you take a glance at advertisements in New York or A-level options in Britain, an answer seems to leap out: Mandarin.
  • The practical reasons are just as compelling. In business, if the team on the other side of the table knows your language but you don’t know theirs, they almost certainly know more about you and your company than you do about them and theirs—a bad position to negotiate from.
  • This factor is the Chinese writing system (which Japan borrowed and adapted centuries ago). The learner needs to know at least 3,000-4,000 characters to make sense of written Chinese, and thousands more to have a real feel for it. Chinese, with all its tones, is hard enough to speak. But  the mammoth feat of memory required to be literate in Mandarin is harder still. It deters most foreigners from ever mastering the system—and increasingly trips up Chinese natives.
  • If you were to learn ten languages ranked by general usefulness, Japanese would probably not make the list. And the key reason for Japanese’s limited spread will also put the brakes on Chinese.
  • A recent survey reported in the People’s Daily found 84% of respondents agreeing that skill in Chinese is declining.
  • Fewer and fewer native speakers learn to produce characters in traditional calligraphy. Instead, they write their language the same way we do—with a computer. And not only that, but they use the Roman alphabet to produce Chinese characters: type in wo and Chinese language-support software will offer a menu of characters pronounced wo; the user selects the one desired. (Or if the user types in wo shi zhongguo ren, “I am Chinese”, the software detects the meaning and picks the right characters.) With less and less need to recall the characters cold, the Chinese are forgetting them
  • As long as China keeps the character-based system—which will probably be a long time, thanks to cultural attachment and practical concerns alike—Chinese is very unlikely to become a true world language, an auxiliary language like English, the language a Brazilian chemist will publish papers in, hoping that they will be read in Finland and Canada. By all means, if China is your main interest, for business or pleasure, learn Chinese. It is fascinating, and learnable—though Moser’s online essay, “Why Chinese is so damn hard,” might discourage the faint of heart and the short of time.
  • But if I was asked what foreign language is the most useful, and given no more parameters (where? for what purpose?), my answer would be French. Whatever you think of France, the language is much less limited than many people realise.
  • French ranks only 16th on the list of languages ranked by native speakers. But ranked above it are languages like Telegu and Javanese that no one would call world languages. Hindi does not even unite India. Also in the top 15 are Arabic, Spanish and Portuguese, major languages to be sure, but regionally concentrated. If your interest is the Middle East or Islam, by all means learn Arabic. If your interest is Latin America, Spanish or Portuguese is the way to go. Or both; learning one makes the second quite easy.
  • if you want another truly global language, there are surprisingly few candidates, and for me French is unquestionably top of the list. It can enhance your enjoyment of art, history, literature and food, while giving you an important tool in business and a useful one in diplomacy. It has native speakers in every region on earth. And lest we forget its heartland itself, France attracts more tourists than any other country—76.8m in 2010, according to the World Tourism Organisation, leaving America a distant second with 59.7m
Javier E

At the Existentialist Café: Freedom, Being, and Apricot Cocktails with Jean-P... - 0 views

  • The phenomenologists’ leading thinker, Edmund Husserl, provided a rallying cry, ‘To the things themselves!’ It meant: don’t waste time on the interpretations that accrue upon things, and especially don’t waste time wondering whether the things are real. Just look at this that’s presenting itself to you, whatever this may be, and describe it as precisely as possible.
  • You might think you have defined me by some label, but you are wrong, for I am always a work in progress. I create myself constantly through action, and this is so fundamental to my human condition that, for Sartre, it is the human condition, from the moment of first consciousness to the moment when death wipes it out. I am my own freedom: no more, no less.
  • Sartre wrote like a novelist — not surprisingly, since he was one. In his novels, short stories and plays as well as in his philosophical treatises, he wrote about the physical sensations of the world and the structures and moods of human life. Above all, he wrote about one big subject: what it meant to be free. Freedom, for him, lay at the heart of all human experience, and this set humans apart from all other kinds of object.
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  • Sartre listened to his problem and said simply, ‘You are free, therefore choose — that is to say, invent.’ No signs are vouchsafed in this world, he said. None of the old authorities can relieve you of the burden of freedom. You can weigh up moral or practical considerations as carefully as you like, but ultimately you must take the plunge and do something, and it’s up to you what that something is.
  • Even if the situation is unbearable — perhaps you are facing execution, or sitting in a Gestapo prison, or about to fall off a cliff — you are still free to decide what to make of it in mind and deed. Starting from where you are now, you choose. And in choosing, you also choose who you will be.
  • The war had made people realise that they and their fellow humans were capable of departing entirely from civilised norms; no wonder the idea of a fixed human nature seemed questionable.
  • If this sounds difficult and unnerving, it’s because it is. Sartre does not deny that the need to keep making decisions brings constant anxiety. He heightens this anxiety by pointing out that what you do really matters. You should make your choices as though you were choosing on behalf of the whole of humanity, taking the entire burden of responsibility for how the human race behaves. If you avoid this responsibility by fooling yourself that you are the victim of circumstance or of someone else’s bad advice, you are failing to meet the demands of human life and choosing a fake existence, cut off from your own ‘authenticity’.
  • Along with the terrifying side of this comes a great promise: Sartre’s existentialism implies that it is possible to be authentic and free, as long as you keep up the effort.
  • almost all agreed that it was, as an article in Les nouvelles littéraires phrased it, a ‘sickening mixture of philosophic pretentiousness, equivocal dreams, physiological technicalities, morbid tastes and hesitant eroticism … an introspective embryo that one would take distinct pleasure in crushing’.
  • he offered a philosophy designed for a species that had just scared the hell out of itself, but that finally felt ready to grow up and take responsibility.
  • In this rebellious world, just as with the Parisian bohemians and Dadaists in earlier generations, everything that was dangerous and provocative was good, and everything that was nice or bourgeois was bad.
  • Such interweaving of ideas and life had a long pedigree, although the existentialists gave it a new twist. Stoic and Epicurean thinkers in the classical world had practised philosophy as a means of living well, rather than of seeking knowledge or wisdom for their own sake. By reflecting on life’s vagaries in philosophical ways, they believed they could become more resilient, more able to rise above circumstances, and better equipped to manage grief, fear, anger, disappointment or anxiety.
  • In the tradition they passed on, philosophy is neither a pure intellectual pursuit nor a collection of cheap self-help tricks, but a discipline for flourishing and living a fully human, responsible life.
  • For Kierkegaard, Descartes had things back to front. In his own view, human existence comes first: it is the starting point for everything we do, not the result of a logical deduction. My existence is active: I live it and choose it, and this precedes any statement I can make about myself.
  • Studying our own moral genealogy cannot help us to escape or transcend ourselves. But it can enable us to see our illusions more clearly and lead a more vital, assertive existence.
  • What was needed, he felt, was not high moral or theological ideals, but a deeply critical form of cultural history or ‘genealogy’ that would uncover the reasons why we humans are as we are, and how we came to be that way. For him, all philosophy could even be redefined as a form of psychology, or history.
  • For those oppressed on grounds of race or class, or for those fighting against colonialism, existentialism offered a change of perspective — literally, as Sartre proposed that all situations be judged according to how they appeared in the eyes of those most oppressed, or those whose suffering was greatest.
  • She observed that we need not expect moral philosophers to ‘live by’ their ideas in a simplistic way, as if they were following a set of rules. But we can expect them to show how their ideas are lived in. We should be able to look in through the windows of a philosophy, as it were, and see how people occupy it, how they move about and how they conduct themselves.
  • the existentialists inhabited their historical and personal world, as they inhabited their ideas. This notion of ‘inhabited philosophy’ is one I’ve borrowed from the English philosopher and novelist Iris Murdoch, who wrote the first full-length book on Sartre and was an early adopter of existentialism
  • What is existentialism anyway?
  • An existentialist who is also phenomenological provides no easy rules for dealing with this condition, but instead concentrates on describing lived experience as it presents itself. — By describing experience well, he or she hopes to understand this existence and awaken us to ways of living more authentic lives.
  • Existentialists concern themselves with individual, concrete human existence. — They consider human existence different from the kind of being other things have. Other entities are what they are, but as a human I am whatever I choose to make of myself at every moment. I am free — — and therefore I’m responsible for everything I do, a dizzying fact which causes — an anxiety inseparable from human existence itself.
  • On the other hand, I am only free within situations, which can include factors in my own biology and psychology as well as physical, historical and social variables of the world into which I have been thrown. — Despite the limitations, I always want more: I am passionately involved in personal projects of all kinds. — Human existence is thus ambiguous: at once boxed in by borders and yet transcendent and exhilarating. —
  • The first part of this is straightforward: a phenomenologist’s job is to describe. This is the activity that Husserl kept reminding his students to do. It meant stripping away distractions, habits, clichés of thought, presumptions and received ideas, in order to return our attention to what he called the ‘things themselves’. We must fix our beady gaze on them and capture them exactly as they appear, rather than as we think they are supposed to be.
  • Husserl therefore says that, to phenomenologically describe a cup of coffee, I should set aside both the abstract suppositions and any intrusive emotional associations. Then I can concentrate on the dark, fragrant, rich phenomenon in front of me now. This ‘setting aside’ or ‘bracketing out’ of speculative add-ons Husserl called epoché — a term borrowed from the ancient Sceptics,
  • The point about rigour is crucial; it brings us back to the first half of the command to describe phenomena. A phenomenologist cannot get away with listening to a piece of music and saying, ‘How lovely!’ He or she must ask: is it plaintive? is it dignified? is it colossal and sublime? The point is to keep coming back to the ‘things themselves’ — phenomena stripped of their conceptual baggage — so as to bail out weak or extraneous material and get to the heart of the experience.
  • Husserlian ‘bracketing out’ or epoché allows the phenomenologist to temporarily ignore the question ‘But is it real?’, in order to ask how a person experiences his or her world. Phenomenology gives a formal mode of access to human experience. It lets philosophers talk about life more or less as non-philosophers do, while still being able to tell themselves they are being methodical and rigorous.
  • Besides claiming to transform the way we think about reality, phenomenologists promised to change how we think about ourselves. They believed that we should not try to find out what the human mind is, as if it were some kind of substance. Instead, we should consider what it does, and how it grasps its experiences.
  • For Brentano, this reaching towards objects is what our minds do all the time. Our thoughts are invariably of or about something, he wrote: in love, something is loved, in hatred, something is hated, in judgement, something is affirmed or denied. Even when I imagine an object that isn’t there, my mental structure is still one of ‘about-ness’ or ‘of-ness’.
  • Except in deepest sleep, my mind is always engaged in this aboutness: it has ‘intentionality’. Having taken the germ of this from Brentano, Husserl made it central to his whole philosophy.
  • Husserl saw in the idea of intentionality a way to sidestep two great unsolved puzzles of philosophical history: the question of what objects ‘really’ are, and the question of what the mind ‘really’ is. By doing the epoché and bracketing out all consideration of reality from both topics, one is freed to concentrate on the relationship in the middle. One can apply one’s descriptive energies to the endless dance of intentionality that takes place in our lives: the whirl of our minds as they seize their intended phenomena one after the other and whisk them around the floor,
  • Understood in this way, the mind hardly is anything at all: it is its aboutness. This makes the human mind (and possibly some animal minds) different from any other naturally occurring entity. Nothing else can be as thoroughly about or of things as the mind is:
  • Some Eastern meditation techniques aim to still this scurrying creature, but the extreme difficulty of this shows how unnatural it is to be mentally inert. Left to itself, the mind reaches out in all directions as long as it is awake — and even carries on doing it in the dreaming phase of its sleep.
  • a mind that is experiencing nothing, imagining nothing, or speculating about nothing can hardly be said to be a mind at all.
  • Three simple ideas — description, phenomenon, intentionality — provided enough inspiration to keep roomfuls of Husserlian assistants busy in Freiburg for decades. With all of human existence awaiting their attention, how could they ever run out of things to do?
  • For Sartre, this gives the mind an immense freedom. If we are nothing but what we think about, then no predefined ‘inner nature’ can hold us back. We are protean.
  • way of this interpretation. Real, not real; inside, outside; what difference did it make? Reflecting on this, Husserl began turning his phenomenology into a branch of ‘idealism’ — the philosophical tradition which denied external reality and defined everything as a kind of private hallucination.
  • For Sartre, if we try to shut ourselves up inside our own minds, ‘in a nice warm room with the shutters closed’, we cease to exist. We have no cosy home: being out on the dusty road is the very definition of what we are.
  • One might think that, if Heidegger had anything worth saying, he could have communicated it in ordinary language. The fact is that he does not want to be ordinary, and he may not even want to communicate in the usual sense. He wants to make the familiar obscure, and to vex us. George Steiner thought that Heidegger’s purpose was less to be understood than to be experienced through a ‘felt strangeness’.
  • He takes Dasein in its most ordinary moments, then talks about it in the most innovative way he can. For Heidegger, Dasein’s everyday Being is right here: it is Being-in-the-world, or In-der-Welt-sein. The main feature of Dasein’s everyday Being-in-the-world right here is that it is usually busy doing something.
  • Thus, for Heidegger, all Being-in-the-world is also a ‘Being-with’ or Mitsein. We cohabit with others in a ‘with-world’, or Mitwelt. The old philosophical problem of how we prove the existence of other minds has now vanished. Dasein swims in the with-world long before it wonders about other minds.
  • Sometimes the best-educated people were those least inclined to take the Nazis seriously, dismissing them as too absurd to last. Karl Jaspers was one of those who made this mistake, as he later recalled, and Beauvoir observed similar dismissive attitudes among the French students in Berlin.
  • In any case, most of those who disagreed with Hitler’s ideology soon learned to keep their view to themselves. If a Nazi parade passed on the street, they would either slip out of view or give the obligatory salute like everyone else, telling themselves that the gesture meant nothing if they did not believe in it. As the psychologist Bruno Bettelheim later wrote of this period, few people will risk their life for such a small thing as raising an arm — yet that is how one’s powers of resistance are eroded away, and eventually one’s responsibility and integrity go with them.
  • for Arendt, if you do not respond adequately when the times demand it, you show a lack of imagination and attention that is as dangerous as deliberately committing an abuse. It amounts to disobeying the one command she had absorbed from Heidegger in those Marburg days: Think!
  • ‘Everything takes place under a kind of anaesthesia. Objectively dreadful events produce a thin, puny emotional response. Murders are committed like schoolboy pranks. Humiliation and moral decay are accepted like minor incidents.’ Haffner thought modernity itself was partly to blame: people had become yoked to their habits and to mass media, forgetting to stop and think, or to disrupt their routines long enough to question what was going on.
  • Heidegger’s former lover and student Hannah Arendt would argue, in her 1951 study The Origins of Totalitarianism, that totalitarian movements thrived at least partly because of this fragmentation in modern lives, which made people more vulnerable to being swept away by demagogues. Elsewhere, she coined the phrase ‘the banality of evil’ to describe the most extreme failures of personal moral awareness.
  • His communicative ideal fed into a whole theory of history: he traced all civilisation to an ‘Axial Period’ in the fifth century BC, during which philosophy and culture exploded simultaneously in Europe, the Middle East and Asia, as though a great bubble of minds had erupted from the earth’s surface. ‘True philosophy needs communion to come into existence,’ he wrote, and added, ‘Uncommunicativeness in a philosopher is virtually a criterion of the untruth of his thinking.’
  • The idea of being called to authenticity became a major theme in later existentialism, the call being interpreted as saying something like ‘Be yourself!’, as opposed to being phony. For Heidegger, the call is more fundamental than that. It is a call to take up a self that you didn’t know you had: to wake up to your Being. Moreover, it is a call to action. It requires you to do something: to take a decision of some sort.
  • Being and Time contained at least one big idea that should have been of use in resisting totalitarianism. Dasein, Heidegger wrote there, tends to fall under the sway of something called das Man or ‘the they’ — an impersonal entity that robs us of the freedom to think for ourselves. To live authentically requires resisting or outwitting this influence, but this is not easy because das Man is so nebulous. Man in German does not mean ‘man’ as in English (that’s der Mann), but a neutral abstraction, something like ‘one’ in the English phrase ‘one doesn’t do that’,
  • for Heidegger, das Man is me. It is everywhere and nowhere; it is nothing definite, but each of us is it. As with Being, it is so ubiquitous that it is difficult to see. If I am not careful, however, das Man takes over the important decisions that should be my own. It drains away my responsibility or ‘answerability’. As Arendt might put it, we slip into banality, failing to think.
  • Jaspers focused on what he called Grenzsituationen — border situations, or limit situations. These are the moments when one finds oneself constrained or boxed in by what is happening, but at the same time pushed by these events towards the limits or outer edge of normal experience. For example, you might have to make a life-or-death choice, or something might remind you suddenly of your mortality,
  • Jaspers’ interest in border situations probably had much to do with his own early confrontation with mortality. From childhood, he had suffered from a heart condition so severe that he always expected to die at any moment. He also had emphysema, which forced him to speak slowly, taking long pauses to catch his breath. Both illnesses meant that he had to budget his energies with care in order to get his work done without endangering his life.
  • If I am to resist das Man, I must become answerable to the call of my ‘voice of conscience’. This call does not come from God, as a traditional Christian definition of the voice of conscience might suppose. It comes from a truly existentialist source: my own authentic self. Alas, this voice is one I do not recognise and may not hear, because it is not the voice of my habitual ‘they-self’. It is an alien or uncanny version of my usual voice. I am familiar with my they-self, but not with my unalienated voice — so, in a weird twist, my real voice is the one that sounds strangest to me.
  • Marcel developed a strongly theological branch of existentialism. His faith distanced him from both Sartre and Heidegger, but he shared a sense of how history makes demands on individuals. In his essay ‘On the Ontological Mystery’, written in 1932 and published in the fateful year of 1933, Marcel wrote of the human tendency to become stuck in habits, received ideas, and a narrow-minded attachment to possessions and familiar scenes. Instead, he urged his readers to develop a capacity for remaining ‘available’ to situations as they arise. Similar ideas of disponibilité or availability had been explored by other writers,
  • Marcel made it his central existential imperative. He was aware of how rare and difficult it was. Most people fall into what he calls ‘crispation’: a tensed, encrusted shape in life — ‘as though each one of us secreted a kind of shell which gradually hardened and imprisoned him’.
  • Bettelheim later observed that, under Nazism, only a few people realised at once that life could not continue unaltered: these were the ones who got away quickly. Bettelheim himself was not among them. Caught in Austria when Hitler annexed it, he was sent first to Dachau and then to Buchenwald, but was then released in a mass amnesty to celebrate Hitler’s birthday in 1939 — an extraordinary reprieve, after which he left at once for America.
  • we are used to reading philosophy as offering a universal message for all times and places — or at least as aiming to do so. But Heidegger disliked the notion of universal truths or universal humanity, which he considered a fantasy. For him, Dasein is not defined by shared faculties of reason and understanding, as the Enlightenment philosophers thought. Still less is it defined by any kind of transcendent eternal soul, as in religious tradition. We do not exist on a higher, eternal plane at all. Dasein’s Being is local: it has a historical situation, and is constituted in time and place.
  • For Marcel, learning to stay open to reality in this way is the philosopher’s prime job. Everyone can do it, but the philosopher is the one who is called on above all to stay awake, so as to be the first to sound the alarm if something seems wrong.
  • Second, it also means understanding that we are historical beings, and grasping the demands our particular historical situation is making on us. In what Heidegger calls ‘anticipatory resoluteness’, Dasein discovers ‘that its uttermost possibility lies in giving itself up’. At that moment, through Being-towards-death and resoluteness in facing up to one’s time, one is freed from the they-self and attains one’s true, authentic self.
  • If we are temporal beings by our very nature, then authentic existence means accepting, first, that we are finite and mortal. We will die: this all-important realisation is what Heidegger calls authentic ‘Being-towards-Death’, and it is fundamental to his philosophy.
  • Hannah Arendt, instead, left early on: she had the benefit of a powerful warning. Just after the Nazi takeover, in spring 1933, she had been arrested while researching materials on anti-Semitism for the German Zionist Organisation at Berlin’s Prussian State Library. Her apartment was searched; both she and her mother were locked up briefly, then released. They fled, without stopping to arrange travel documents. They crossed to Czechoslovakia (then still safe) by a method that sounds almost too fabulous to be true: a sympathetic German family on the border had a house with its front door in Germany and its back door in Czechoslovakia. The family would invite people for dinner, then let them leave through the back door at night.
  • As Sartre argued in his 1943 review of The Stranger, basic phenomenological principles show that experience comes to us already charged with significance. A piano sonata is a melancholy evocation of longing. If I watch a soccer match, I see it as a soccer match, not as a meaningless scene in which a number of people run around taking turns to apply their lower limbs to a spherical object. If the latter is what I’m seeing, then I am not watching some more essential, truer version of soccer; I am failing to watch it properly as soccer at all.
  • Much as they liked Camus personally, neither Sartre nor Beauvoir accepted his vision of absurdity. For them, life is not absurd, even when viewed on a cosmic scale, and nothing can be gained by saying it is. Life for them is full of real meaning, although that meaning emerges differently for each of us.
  • For Sartre, we show bad faith whenever we portray ourselves as passive creations of our race, class, job, history, nation, family, heredity, childhood influences, events, or even hidden drives in our subconscious which we claim are out of our control. It is not that such factors are unimportant: class and race, in particular, he acknowledged as powerful forces in people’s lives, and Simone de Beauvoir would soon add gender to that list.
  • Sartre takes his argument to an extreme point by asserting that even war, imprisonment or the prospect of imminent death cannot take away my existential freedom. They form part of my ‘situation’, and this may be an extreme and intolerable situation, but it still provides only a context for whatever I choose to do next. If I am about to die, I can decide how to face that death. Sartre here resurrects the ancient Stoic idea that I may not choose what happens to me, but I can choose what to make of it, spiritually speaking.
  • But the Stoics cultivated indifference in the face of terrible events, whereas Sartre thought we should remain passionately, even furiously engaged with what happens to us and with what we can achieve. We should not expect freedom to be anything less than fiendishly difficult.
  • Freedom does not mean entirely unconstrained movement, and it certainly does not mean acting randomly. We often mistake the very things that enable us to be free — context, meaning, facticity, situation, a general direction in our lives — for things that define us and take away our freedom. It is only with all of these that we can be free in a real sense.
  • Nor did he mean that privileged groups have the right to pontificate to the poor and downtrodden about the need to ‘take responsibility’ for themselves. That would be a grotesque misreading of Sartre’s point, since his sympathy in any encounter always lay with the more oppressed side. But for each of us — for me — to be in good faith means not making excuses for myself.
  • Camus’ novel gives us a deliberately understated vision of heroism and decisive action compared to those of Sartre and Beauvoir. One can only do so much. It can look like defeatism, but it shows a more realistic perception of what it takes to actually accomplish difficult tasks like liberating one’s country.
  • Camus just kept returning to his core principle: no torture, no killing — at least not with state approval. Beauvoir and Sartre believed they were taking a more subtle and more realistic view. If asked why a couple of innocuous philosophers had suddenly become so harsh, they would have said it was because the war had changed them in profound ways. It had shown them that one’s duties to humanity could be more complicated than they seemed. ‘The war really divided my life in two,’ Sartre said later.
  • Poets and artists ‘let things be’, but they also let things come out and show themselves. They help to ease things into ‘unconcealment’ (Unverborgenheit), which is Heidegger’s rendition of the Greek term alētheia, usually translated as ‘truth’. This is a deeper kind of truth than the mere correspondence of a statement to reality, as when we say ‘The cat is on the mat’ and point to a mat with a cat on it. Long before we can do this, both cat and mat must ‘stand forth out of concealedness’. They must un-hide themselves.
  • Heidegger does not use the word ‘consciousness’ here because — as with his earlier work — he is trying to make us think in a radically different way about ourselves. We are not to think of the mind as an empty cavern, or as a container filled with representations of things. We are not even supposed to think of it as firing off arrows of intentional ‘aboutness’, as in the earlier phenomenology of Brentano. Instead, Heidegger draws us into the depths of his Schwarzwald, and asks us to imagine a gap with sunlight filtering in. We remain in the forest, but we provide a relatively open spot where other beings can bask for a moment. If we did not do this, everything would remain in the thickets, hidden even to itself.
  • The astronomer Carl Sagan began his 1980 television series Cosmos by saying that human beings, though made of the same stuff as the stars, are conscious and are therefore ‘a way for the cosmos to know itself’. Merleau-Ponty similarly quoted his favourite painter Cézanne as saying, ‘The landscape thinks itself in me, and I am its consciousness.’ This is something like what Heidegger thinks humanity contributes to the earth. We are not made of spiritual nothingness; we are part of Being, but we also bring something unique with us. It is not much: a little open space, perhaps with a path and a bench like the one the young Heidegger used to sit on to do his homework. But through us, the miracle occurs.
  • Beauty aside, Heidegger’s late writing can also be troubling, with its increasingly mystical notion of what it is to be human. If one speaks of a human being mainly as an open space or a clearing, or a means of ‘letting beings be’ and dwelling poetically on the earth, then one doesn’t seem to be talking about any recognisable person. The old Dasein has become less human than ever. It is now a forestry feature.
  • Even today, Jaspers, the dedicated communicator, is far less widely read than Heidegger, who has influenced architects, social theorists, critics, psychologists, artists, film-makers, environmental activists, and innumerable students and enthusiasts — including the later deconstructionist and post-structuralist schools, which took their starting point from his late thinking. Having spent the late 1940s as an outsider and then been rehabilitated, Heidegger became the overwhelming presence in university philosophy all over the European continent from then on.
  • As Levinas reflected on this experience, it helped to lead him to a philosophy that was essentially ethical, rather than ontological like Heidegger’s. He developed his ideas from the work of Jewish theologian Martin Buber, whose I and Thou in 1923 had distinguished between my relationship with an impersonal ‘it’ or ‘them’, and the direct personal encounter I have with a ‘you’. Levinas took it further: when I encounter you, we normally meet face-to-face, and it is through your face that you, as another person, can make ethical demands on me. This is very different from Heidegger’s Mitsein or Being-with, which suggests a group of people standing alongside one another, shoulder to shoulder as if in solidarity — perhaps as a unified nation or Volk.
  • For Levinas, we literally face each other, one individual at a time, and that relationship becomes one of communication and moral expectation. We do not merge; we respond to one another. Instead of being co-opted into playing some role in my personal drama of authenticity, you look me in the eyes — and you remain Other. You remain you.
  • This relationship is more fundamental than the self, more fundamental than consciousness, more fundamental even than Being — and it brings an unavoidable ethical obligation. Ever since Husserl, phenomenologists and existentialists had being trying to stretch the definition of existence to incorporate our social lives and relationships. Levinas did more: he turned philosophy around entirely so that these relationships were the foundation of our existence, not an extension of it.
  • Her last work, The Need for Roots, argues, among other things, that none of us has rights, but each one of us has a near-infinite degree of duty and obligation to the other. Whatever the underlying cause of her death — and anorexia nervosa seems to have been involved — no one could deny that she lived out her philosophy with total commitment. Of all the lives touched on in this book, hers is surely the most profound and challenging application of Iris Murdoch’s notion that a philosophy can be ‘inhabited’.
  • Other thinkers took radical ethical turns during the war years. The most extreme was Simone Weil, who actually tried to live by the principle of putting other people’s ethical demands first. Having returned to France after her travels through Germany in 1932, she had worked in a factory so as to experience the degrading nature of such work for herself. When France fell in 1940, her family fled to Marseilles (against her protests), and later to the US and to Britain. Even in exile, Weil made extraordinary sacrifices. If there were people in the world who could not sleep in a bed, she would not do so either, so she slept on the floor.
  • The mystery tradition had roots in Kierkegaard’s ‘leap of faith’. It owed much to the other great nineteenth-century mystic of the impossible, Dostoevsky, and to older theological notions. But it also grew from the protracted trauma that was the first half of the twentieth century. Since 1914, and especially since 1939, people in Europe and elsewhere had come to the realisation that we cannot fully know or trust ourselves; that we have no excuses or explanations for what we do — and yet that we must ground our existence and relationships on something firm, because otherwise we cannot survive.
  • One striking link between these radical ethical thinkers, all on the fringes of our main story, is that they had religious faith. They also granted a special role to the notion of ‘mystery’ — that which cannot be known, calculated or understood, especially when it concerns our relationships with each other. Heidegger was different from them, since he rejected the religion he grew up with and had no real interest in ethics — probably as a consequence of his having no real interest in the human.
  • Meanwhile, the Christian existentialist Gabriel Marcel was also still arguing, as he had since the 1930s, that ethics trumps everything else in philosophy and that our duty to each other is so great as to play the role of a transcendent ‘mystery’. He too had been led to this position partly by a wartime experience: during the First World War he had worked for the Red Cross’ Information Service, with the unenviable job of answering relatives’ inquiries about missing soldiers. Whenever news came, he passed it on, and usually it was not good. As Marcel later said, this task permanently inoculated him against warmongering rhetoric of any kind, and it made him aware of the power of what is unknown in our lives.
  • As the play’s much-quoted and frequently misunderstood final line has it: ‘Hell is other people.’ Sartre later explained that he did not mean to say that other people were hellish in general. He meant that after death we become frozen in their view, unable any longer to fend off their interpretation. In life, we can still do something to manage the impression we make; in death, this freedom goes and we are left entombed in other’s people’s memories and perceptions.
  • We have to do two near-impossible things at once: understand ourselves as limited by circumstances, and yet continue to pursue our projects as though we are truly in control. In Beauvoir’s view, existentialism is the philosophy that best enables us to do this, because it concerns itself so deeply with both freedom and contingency. It acknowledges the radical and terrifying scope of our freedom in life, but also the concrete influences that other philosophies tend to ignore: history, the body, social relationships and the environment.
  • The aspects of our existence that limit us, Merleau-Ponty says, are the very same ones that bind us to the world and give us scope for action and perception. They make us what we are. Sartre acknowledged the need for this trade-off, but he found it more painful to accept. Everything in him longed to be free of bonds, of impediments and limitations
  • Of course we have to learn this skill of interpreting and anticipating the world, and this happens in early childhood, which is why Merleau-Ponty thought child psychology was essential to philosophy. This is an extraordinary insight. Apart from Rousseau, very few philosophers before him had taken childhood seriously; most wrote as though all human experience were that of a fully conscious, rational, verbal adult who has been dropped into this world from the sky — perhaps by a stork.
  • For Merleau-Ponty, we cannot understand our experience if we don’t think of ourselves in part as overgrown babies. We fall for optical illusions because we once learned to see the world in terms of shapes, objects and things relevant to our own interests. Our first perceptions came to us in tandem with our first active experiments in observing the world and reaching out to explore it, and are still linked with those experiences.
  • Another factor in all of this, for Merleau-Ponty, is our social existence: we cannot thrive without others, or not for long, and we need this especially in early life. This makes solipsistic speculation about the reality of others ridiculous; we could never engage in such speculation if we hadn’t already been formed by them.
  • As Descartes could have said (but didn’t), ‘I think, therefore other people exist.’ We grow up with people playing with us, pointing things out, talking, listening, and getting us used to reading emotions and movements; this is how we become capable, reflective, smoothly integrated beings.
  • In general, Merleau-Ponty thinks human experience only makes sense if we abandon philosophy’s time-honoured habit of starting with a solitary, capsule-like, immobile adult self, isolated from its body and world, which must then be connected up again — adding each element around it as though adding clothing to a doll. Instead, for him, we slide from the womb to the birth canal to an equally close and total immersion in the world. That immersion continues as long as we live, although we may also cultivate the art of partially withdrawing from time to time when we want to think or daydream.
  • When he looks for his own metaphor to describe how he sees consciousness, he comes up with a beautiful one: consciousness, he suggests, is like a ‘fold’ in the world, as though someone had crumpled a piece of cloth to make a little nest or hollow. It stays for a while, before eventually being unfolded and smoothed away. There is something seductive, even erotic, in this idea of my conscious self as an improvised pouch in the cloth of the world. I still have my privacy — my withdrawing room. But I am part of the world’s fabric, and I remain formed out of it for as long as I am here.
  • By the time of these works, Merleau-Ponty is taking his desire to describe experience to the outer limits of what language can convey. Just as with the late Husserl or Heidegger, or Sartre in his Flaubert book, we see a philosopher venturing so far from shore that we can barely follow. Emmanuel Levinas would head out to the fringes too, eventually becoming incomprehensible to all but his most patient initiates.
  • Sartre once remarked — speaking of a disagreement they had about Husserl in 1941 — that ‘we discovered, astounded, that our conflicts had, at times, stemmed from our childhood, or went back to the elementary differences of our two organisms’. Merleau-Ponty also said in an interview that Sartre’s work seemed strange to him, not because of philosophical differences, but because of a certain ‘register of feeling’, especially in Nausea, that he could not share. Their difference was one of temperament and of the whole way the world presented itself to them.
  • The two also differed in their purpose. When Sartre writes about the body or other aspects of experience, he generally does it in order to make a different point. He expertly evokes the grace of his café waiter, gliding between the tables, bending at an angle just so, steering the drink-laden tray through the air on the tips of his fingers — but he does it all in order to illustrate his ideas about bad faith. When Merleau-Ponty writes about skilled and graceful movement, the movement itself is his point. This is the thing he wants to understand.
  • We can never move definitively from ignorance to certainty, for the thread of the inquiry will constantly lead us back to ignorance again. This is the most attractive description of philosophy I’ve ever read, and the best argument for why it is worth doing, even (or especially) when it takes us no distance at all from our starting point.
  • By prioritising perception, the body, social life and childhood development, Merleau-Ponty gathered up philosophy’s far-flung outsider subjects and brought them in to occupy the centre of his thought.
  • In his inaugural lecture at the Collège de France on 15 January 1953, published as In Praise of Philosophy, he said that philosophers should concern themselves above all with whatever is ambiguous in our experience. At the same time, they should think clearly about these ambiguities, using reason and science. Thus, he said, ‘The philosopher is marked by the distinguishing trait that he possesses inseparably the taste for evidence and the feeling for ambiguity.’ A constant movement is required between these two
  • As Sartre wrote in response to Hiroshima, humanity had now gained the power to wipe itself out, and must decide every single day that it wanted to live. Camus also wrote that humanity faced the task of choosing between collective suicide and a more intelligent use of its technology — ‘between hell and reason’. After 1945, there seemed little reason to trust in humanity’s ability to choose well.
  • Merleau-Ponty observed in a lecture of 1951 that, more than any previous century, the twentieth century had reminded people how ‘contingent’ their lives were — how at the mercy of historical events and other changes that they could not control. This feeling went on long after the war ended. After the A-bombs were dropped on Hiroshima and Nagasaki, many feared that a Third World War would not be long in coming, this time between the Soviet Union and the United States.
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Turkey, Russia and the Libyan conundrum | Middle East | Al Jazeera - 0 views

  • The UAE, Egypt and to a certain extent France and Russia have all been supporting renegade military commander Khalifa Haftar, who since 2014 has been trying to take power in Libya through military force. The military operation he launched in April 2019 to take over the capital Tripoli, has further complicated the situation.
  • Currently, Turkey and Russia seem to be trying to work together to resolve the conflict, as they have become the two key international players in Libya. The two managed to broker a ceasefire between the GNA and Haftar's forces which came into effect on January 12.
  • Whether Italy and France can use the Berlin conference to seize back the initiative in the Libyan conflict from Turkey and Russia remains to be seen. For now, the shift in dynamics on the ground has established Ankara and Moscow as the main powerbrokers.
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  • The Turkish military presence in Libya will mean that the GNA is in a much stronger position to survive the onslaught by Haftar.
  • The deal struck between Erdogan and Putin ultimately means that both sides in Libya will need to compromise and realise that there is no way for either side to achieve a victory through military means.
honordearlove

The Push to Make French Gender-Neutral - The Atlantic - 0 views

  • t was a victory for a subset of French feminists who had argued that the gendered nature of the language promotes sexist outcomes, and that shifting to a gender-neutral version would improve women’s status in society. Educating the next generation in a gender-inclusive way, they claimed, would yield concrete positive changes, like professional environments that are more welcoming to women.
  • Feminists who believe that these features of the French language put women at a disadvantage disagree about how best to remedy them.
  • Many linguists I spoke to stressed that changing a language doesn’t guarantee a change in perception; this leads some of them to say that inclusive writing just isn’t worth the trouble. But at least one major school of linguistic thought concludes that language and perception are intimately related.
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  • The supporters of inclusive writing say the strong institutional pushback in France is rooted in a misunderstanding of what language is meant to do; it should be a vector for social progress, they argue. “Language is … the space where we must inscribe societal transformations,”
  • Nevertheless, this May, Haddad and his firm released an online manual that codified inclusive writing for corporations and institutions. He believes that inclusive writing can successfully help businesses deal with gender inequality.
  • d. If France is serious about gender equality, there may be more efficient ways to get there than inclusive writing. And while cultural conservatism is definitely involved in the backlash, it’s not the only factor. “Mastery of a complex orthographic system is an important piece of cultural capital,” explained Mark Liberman, a linguistics professor at the University of Pennsylvania, “and people everywhere object to any development that devalues it.”
Emily Horwitz

Pigeon Code Baffles British Cryptographers - NYTimes.com - 0 views

  • They have eavesdropped on the enemy for decades, tracking messages from Hitler’s high command and the Soviet K.G.B. and on to the murky, modern world of satellites and cyberspace. But a lowly and yet mysterious carrier pigeon may have them baffled.
  • igeon specialists said they believed it may have been flying home from British units in France around the time of the D-Day landing in 1944 when it somehow expired in the chimney at the 17th-century home where it was found in the village of Bletchingley, south of London.
  • s code-breaking and communications interception unit in Gloucestershire, agreed to try to crack the code. But on Friday the secretive organization acknowledged that it had been unable to do so.
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  • “Unless we get rather more idea than we have about who sent this message and who it was sent to, we are not going to be able to find out what the underlying code was,” said the historian, who was identified only as Tony under the organization’s secrecy protocols.
  • “Without access to the relevant code books and details of any additional encryption used, it will remain impossible to decrypt,” the Government Communications Headquarters said in a news release.
  • Mr. Martin said he was skeptical of the idea that the agency had been unable to crack the code. “I think there’s something about that message that is either sensitive or does not reflect well” on British special forces operating behind enemy lines in wartime France, he said in a telephone interview. “I’m convinced that it’s an important message and a secret message.”
Megan Flanagan

Paris ringleader directed killers in Bataclan theater - CNN.com - 0 views

  • ringleader of the Paris attacks last month appears to have directed the three terrorists inside the Bataclan theater by phone from a few blocks away,
  • Abdelhamid Abaaoud standing in a doorway yelling into his phone for about an hour.
  • Abaaoud's head was shaved and he was wearing layers of loose clothing, but when photographs were later published in the media the witness immediately recognized him and alerted the authorities.
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  • "the presence of Abaaoud in the immediate vicinity of the attacks provides an indication of his degree of implication in the supervision and control of the plot, and suggests he was giving direct orders and instructions to his team inside the Bataclan."
  • right until the moment the three suicide bombers at the Stade de France started blowing themselves up.
  • Abaaoud's phone was geo-located in the vicinity of the attacks between 10:28pm and 12:28am that night, inlcuding in proximity to the Bataclan before the attack was over.
  • Abaaoud had previously appeared in videos produced by ISIS
  • He was killed five days later when police raided an apartment in the Paris district of St. Denis
  • Salah Abdeslam, who drove three of the suicide bombers to the Stade de France, is still being sought.
  • Abdeslam and Abaaoud are believed to have planned and co-ordinated the attacks. Abdeslam had made several trips between the French and Belgian capitals in September and October, and he had also traveled to Italy, Hungary and Austria.
  • Paris attacks have focused attention on the substantial French contingent within ISIS
  • Fabien Clain -- who is now thought to be a senior figure within ISIS according to Brisard.
  • "More than 2,000 French citizens and residents are involved in Syrian and Iraqi jihadi networks. Among them, 600 are believed to be fighting alongside terrorist organizations abroad and 250 are believed to have returned," he says.
  • Abaaoud had been in contact with that group by cell phone from Greece, according to investigators.
  • rench foreign fighter told investigators he had attended a training camp for a week in Raqqa, ISIS' headquarters in Syria, before being told by Abaaoud to launch an attack
  • "Abaaoud had provided him a USB stick containing encryption software and 2,000 euros,"
  • Paris attacks "demonstrated major failures in European border control policy and the exchange of information between European Union member states.
proudsa

More Than 3,700 Migrants Rescued In Mediterranean - 0 views

  • Italy's coastguard
  • 3,700 migrants from overcrowded and unsafe boats in the last two days
  • 18 different boats
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  • six rescue operations
  • traveling in a fishing boat and five rubber dinghies
  • Authorities also brought ashore a corpse in a metal coffin
  • shot dead
  • Sicilian court is investigating the death
  • waves of migrants arriving in overcrowded boats from North Africa
  • Italy
  • trying to convince the EU to help
  • EU this year agreed to triple funding for sea rescues off the coasts of Italy and Greece
  • deeply divided
  • manage the migrants once they come ashore
  • distribute 40,000 Syrian and Eritrean asylum seekers
  • Commission pla
  • "hot spots"
  • identify migrants and refugees
  • calls for those
  • France is increasingly turning back migrants
  • thousands of new boat arrivals each week
  • Italy's train stations
  • Rome and Milan
  • 100 migrants have been sleeping rough along the Italy-France border for almost two weeks
mcginnisca

We Talked to One of the World Trade Center Bombers About ISIS and Mass Shootings | VICE... - 0 views

  • Eyad Ismoil is one of the half-dozen men convicted for carrying out the World Trade Center bombings in 1993
  • sentenced to 240 years in prison for driving a rental van packed with a bomb into a garage, killing six and injuring about 1000 more
  • for someone who's supposed to "hate the infidels," he shows no signs of loathing towards the many prisoners and staff who openly despise him.
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  • "hate the infidels,"
  • when I first asked Ismoil about ISIS after the Paris attacks, he asked me one question back: "Why do you think they did it?" I responded with the only thing I knew: "They hate us."
  • He said that to resolve the conflicts between extremists in the Middle East and the West, it was important to talk "human to human," but he also made it clear that he empathizes at least somewhat with the Islamic State. Unsurprisingly, many of his views would be considered appalling to the vast majority of Americans, but our conversation gave me a window into the worldview of people who think the US is to blame for terrorism.
  • ISIS is not jihadists recruited from all over to fight. They are the Sunni Muslims that have lived through 25 years of wars, torture, and rapes. They are the Iraqi and Syrian people that have suffered from unjust wars started by the US government. And when the US government [mostly pulled out of] Iraq in 2010, the Shia and Maliki government started killing the Sunni day and night under the watch of the Americans.
  • You don't have to recruit people for ISIS. They're Muslims from all over the world that have seen an injustice after 25 years and want to help their brothers. What you have to understand is the Iraqi people are the most stubborn of the Muslim world. They won't accept occupation or humiliation.
  • People over in America ask why ISIS did this. [But] people in the Middle East ask, "Why is the US doing this to us?" Put yourself in their shoes—France is dropping bombs for a year in Iraq and [more recently] Syria, destroying everything, women, children, buildings... A bomb doesn't discriminate between ISIS or women and children—it just destroys.
  • Imagine the Iraq and Syrian people. After a year of bombing, you see your people killed, land destroyed, children scared to do anything more than hide in the corners all day. All this coming from bombs in the sky and you can't stop it. What would you do?
  • So, the question should be who is the first to be blamed? Tell both sides of the story.
  • My religion prohibits attacks on civilians. Unfortunately, many Muslims don't know much about Islam
  • What about the Planned Parenthood attack?What this man did is worse then what the doctors do. If this is what he's angry at, taking life, he did worse. Islam doesn't believe in abortion—all life is precious....[But] what he did was kill adult people who are grown. How is he trying to solve the issue?
  • For every action, there's a reaction. If you throw a ball against a wall, it's going to come back at you. If you throw a ball hard, it's going to come back at you hard. This is the problem with all sides in these wars. We hit you, you hit back. We hit you hard, you hit back harder. Back and forth, back and forth. Nobody wins. Both sides end up with death and destruction.
  • The Arabs are not radicalizing themselves. Your government action is radicalizing the Arabs
  • The only thing that keeps us just is Islam. Because in Islam, the peace, the justice, comes from the sky. The one who created earth and man, he knows best.
  • To solve the problem from the root, everyone has to become human. They need to talk, human to human. Let the people decide what they want. Leave them alone. Everyone can come together and say enough is enough. How long are we going to keep this action up? For the rest of our lives?It's the law of the jungle that we're living in right now. We were given more sense than this. We walk on two legs, with our heads high. But right now, we are walking with our heads down. We need to lift our heads up, and use the brains God created for us.
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