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Javier E

Gains in DNA Are Speeding Research Into Human Origins - NYTimes.com - 0 views

www.nytimes.com/...search-into-human-origins.html

dna research human origins neanderthal denisovan interbreeding

shared by Javier E on 31 Jan 12 - No Cached
  • genetic analysis shows, modern humans encountered and bred with at least two groups of ancient humans in relatively recent times: the Neanderthals, who lived in Europe and Asia, dying out roughly 30,000 years ago, and a mysterious group known as the Denisovans, who lived in Asia and most likely vanished around the same time.
  • Their DNA lives on in us even though they are extinct. “In a sense, we are a hybrid species,
  • A third group of extinct humans, Homo floresiensis, nicknamed “the hobbits” because they were so small, also walked the earth until about 17,000 years ago. It is not known whether modern humans bred with them because the hot, humid climate of the Indonesian island of Flores, where their remains were found, impairs the preservation of DNA
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  • Comparing genomes, scientists concluded that today’s humans outside Africa carry an average of 2.5 percent Neanderthal DNA, and that people from parts of Oceania also carry about 5 percent Denisovan DNA. A study published in November found that Southeast Asians carry about 1 percent Denisovan DNA in addition to their Neanderthal genes.
  • as few as six couplings all those tens of thousands of years ago might have led to the current level of ancient immune alleles.
  • This means that our modern era, since H. floresiensis died out, is the only time in the four-million-year human history that just one type of human has been alive,
  • Were they romantic couplings? More likely they were aggressive acts between competing human groups, Dr. Stringer said. For a model, he pointed to modern hunter-gatherer groups that display aggressive behavior among tribes.
  • The value of the interbreeding shows up in the immune system, Dr. Parham’s analysis suggests. The Neanderthals and Denisovans had lived in Europe and Asia for many thousands of years before modern humans showed up and had developed ways to fight the diseases there
  • When modern humans mated with them, they got an injection of helpful genetic immune material, so useful that it remains in the genome today. This suggests that modern humans needed the archaic DNA to survive. The downside of archaic immune material is that it may be responsible for autoimmune diseases like diabetes, arthritis and multiple sclerosis, Dr. Parham said, stressing that these are preliminary results.
  • little is known about the Denisovans — the only remains so far are the pinky bone and the tooth, and there are no artifacts like tools. Dr. Reich and others suggest that they were once scattered widely across Asia, from the cold northern cave to the tropical south. The evidence is that modern populations in Oceania, including aboriginal Australians, carry Denisovan genes.
grayton downing

To Shape Young Palestinians, Hamas Creates Its Own Textbooks - NYTimes.com - 0 views

www.nytimes.com/...creates-its-own-textbooks.html

palestinians textbooks hamas politics crisis

shared by grayton downing on 05 Nov 13 - No Cached
  • Hamas officials said they had introduced the new textbooks, and doubled the time devoted to the national education course to two sessions per week,
  • “We need to make sure generations stick to the national rights,”
  • In April, Hamas approved a law requiring gender-segregated schools from age 9, and making criminal any contact between educational institutions and Israel.
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  • The new books, written by a Hamas committee, feature cover pictures of Al Aqsa Mosque in Jerusalem and the Cave of the Patriarchs in Hebron, a West Bank city, both sites of continuing clashes between Muslim and Jewish worshipers.
  • “The book has nothing about Oslo. It’s our right to know about Oslo because it’s a fact in our life.”
  • “to study the history of Palestine instead of the history of Egypt or Jordan,” and that the books present the “Palestine I want to learn about — I don’t recognize that Palestine is only Gaza and West Bank.”
  • It’s a lesson of nationalism and belonging.”
Javier E

So Wrong for So Long | Foreign Policy - 0 views

foreignpolicy.com/...for-so-long-iraq-war-iran-deal

neoconservatism foreign policy mideast

shared by Javier E on 24 Aug 15 - No Cached
  • Getting Iraq wrong wasn’t just an unfortunate miscalculation, it happened because their theories of world politics were dubious and their understanding of how the world works was goofy. When your strategic software is riddled with bugs, you should expect a lot of error messages.When your strategic software is riddled with bugs, you should expect a lot of error messages.
  • For starters, neoconservatives think balance-of-power politics doesn’t really work in international affairs and that states are strongly inclined to “bandwagon” instead. In other words, they think weaker states are easy to bully and never stand up to powerful adversaries. Their faulty logic follows that other states will do whatever Washington dictates provided we demonstrate how strong and tough we are.
  • What happened, alas, was that the various states we were threatening didn’t jump on our bandwagon. Instead, they balanced and then took steps to make sure we faced significant and growing resistance. In particular, Syria and Iran (the next two states on the neocons’ target list), cooperated even further with each other and helped aid the anti-American insurgency in Iraq itself.
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  • Today, of course, opposition to the Iran deal reflects a similar belief that forceful resolve would enable Washington to dictate whatever terms it wants. As I’ve written before, this idea is the myth of a “better deal.” Because neocons assume states are attracted to strength and easy to intimidate, they think rejecting the deal, ratcheting up sanctions, and threatening war will cause Iran’s government to finally cave in and dismantle its entire enrichment program.
  • On the contrary, walking away from the deal will stiffen Iran’s resolve, strengthen its hard-liners, increase its interest in perhaps actually acquiring a nuclear weapon someday, and cause the other members of the P5+1 to part company with the United States.
  • The neoconservative worldview also exaggerates the efficacy of military force and downplays the value of diplomacy.
  • In reality, military force is a crude instrument whose effects are hard to foresee and one which almost always produces unintended consequences (see under: Libya, Yemen, Somalia, Pakistan, etc.)
  • Moreover, neocons believe military force is a supple tool that can be turned on and off like a spigot.
  • Once forces are committed, the military brass will demand the chance to win a clear victory, and politicians will worry about the nation’s prestige and their own political fortunes. The conflicts in Afghanistan, Iraq, Yemen, and Somalia should remind us that it’s a lot easier to get into wars than it is to get out of them
  • Third, the neoconservatives have a simplistic and ahistorical view of democracy itself. They claim their main goal is spreading freedom and democracy (except for Palestinians, of course), but they have no theory to explain how this will happen or how toppling a foreign government with military force will magically cause democracy to emerge
  • In fact, the development of liberal democracy was a long, contentious, imperfect, and often violent process in Western Europe and North America
  • Fourth, as befits a group of armchair ideologues whose primary goal has been winning power inside the Beltway, neoconservatives are often surprisingly ignorant about the actual conditions of the countries whose politics and society they want to transform.
  • In addition to flawed theories, in short, the neoconservative worldview also depends on an inaccurate reading of the facts on the ground.
  • Last but not least, the neoconservatives’ prescriptions for U.S. foreign policy are perennially distorted by a strong attachment to Israel,
  • But no two states have identical interests all the time, and when the interests of two countries conflict, people who feel strongly about both are forced to decide which of these feelings is going to take priority.
  • some proponents of the deal have pointed out — correctly — that some opponents don’t like the deal because they think it is bad for Israel and because the Netanyahu government is dead set against it. As one might expect, pointing out these obvious facts has led some opponents of the deal to accuse proponents (including President Obama) of anti-Semitism
  • Instead of being a serious criticism, this familiar smear is really just a way to change the subject and to put proponents of the deal on the defensive for pointing out the obvious
  • The fact that the neoconservatives, AIPAC, the Conference of Presidents, and other groups in the Israel lobby were wrong about the Iraq War does not by itself mean that they are necessarily wrong about the Iran deal. But when you examine their basic views on world politics and their consistent approach to U.S. Middle East policy, it becomes clear this is not a coincidence at all
Javier E

'Rick and Morty' Captures the Ugly Side of Masculinity - The Atlantic - 0 views

www.theatlantic.com/...568306

adolescent male identity nihilism

shared by Javier E on 17 Sep 18 - No Cached
  • Rick started life, deep in the germinal phases of Rick and Morty, as a scabrous parody of “Doc” Brown from Back to the Future. But he’s evolved into something much stranger: Doctor Who crossed with Doctor Faustus crossed with Larry David crossed with William Burroughs crossed with my therapist. His view of existence—of which he has seen a supernatural amount, having traversed many universes—is desolate and bracing. He builds himself a tiny robot whose sole purpose is to stand on the kitchen table and pass him the butter. “What is my purpose?” asks the robot. “You pass butter,” says Rick. A pause. “Oh my God,” says the robot, head dropped, tiny tin hands hanging. “Yeah,” says Rick in his rancid, sardonic way. “Welcome to the club, pal.” His grandson, Morty, meanwhile, is constantly, stammeringly overwhelmed: “What the hell, Rick? What the hell?!”
  • I have wept with laughter at Rick and Morty; I have flinched in repulsion. The humor oscillates between an ingrown bro-ness, a cackling in the man cave, and something so emancipated and post-everything that it is nearly transcendent. Nearly, but not. “Nobody exists on purpose,” says Morty to his sister. “Nobody belongs anywhere, everybody’s gonna die. Come watch TV.” Rick, burping warlock of the spaceways, puts it differently: “When you know nothing matters, the universe is yours.”
  • If you’ve been wondering why Jordan B. Peterson, the Canadian professor, guru of modern masculinity, and author of 12 Rules for Life: An Antidote to Chaos, has been selling so many books and filling so many theaters, this is why. Rick and Morty is why. It’s no surprise, really, that a small and well-documented subset of the Rick and Morty fan base exhibits terrible, snickering, alienated-white-male troll behavior
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  • Dragged cursing to family therapy in the Emmy-nominated episode “Pickle Rick,” he is asked by the therapist why he doesn’t want to be there. “Because I don’t respect therapy!” he says. “Because I’m a scientist. Because I invent, transform, create, and destroy for a living. And when I don’t like something about the world, I change it.” (“All things that move between the quiet poles,” declares Christopher Marlowe’s Faustus, “shall be at my command.”) Quavering, dithering Morty, with his vestigial concern for other beings and his pangs of this and that, is Rick’s split-off other half. A dialectic of damaged maleness, you might call the pair.
Javier E

12 Rules for Life: An Antidote to Chaos (Jordan B. Peterson) - 0 views

DIIGO_FILE_HOME/7ui9/3fb0b43be56b260e2a28c47e9e49819f

philosophy religion mythology social science history lifelong learning

shared by Javier E on 22 Feb 19 - No Cached
  • RULES? MORE RULES? REALLY? Isn’t life complicated enough, restricting enough, without abstract rules that don’t take our unique, individual situations into account? And given that our brains are plastic, and all develop differently based on our life experiences, why even expect that a few rules might be helpful to us all?
  • “I’ve got some good news…and I’ve got some bad news,” the lawgiver yells to them. “Which do you want first?” “The good news!” the hedonists reply. “I got Him from fifteen commandments down to ten!” “Hallelujah!” cries the unruly crowd. “And the bad?” “Adultery is still in.”
  • Maps of Meaning was sparked by Jordan’s agonized awareness, as a teenager growing up in the midst of the Cold War, that much of mankind seemed on the verge of blowing up the planet to defend their various identities. He felt he had to understand how it could be that people would sacrifice everything for an “identity,”
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  • the story of the golden calf also reminds us that without rules we quickly become slaves to our passions—and there’s nothing freeing about that.
  • And the story suggests something more: unchaperoned, and left to our own untutored judgment, we are quick to aim low and worship qualities that are beneath us—in this case, an artificial animal that brings out our own animal instincts in a completely unregulated way.
  • Similarly, in this book Professor Peterson doesn’t just propose his twelve rules, he tells stories, too, bringing to bear his knowledge of many fields as he illustrates and explains why the best rules do not ultimately restrict us but instead facilitate our goals and make for fuller, freer lives.
  • Peterson wasn’t really an “eccentric”; he had sufficient conventional chops, had been a Harvard professor, was a gentleman (as cowboys can be) though he did say damn and bloody a lot, in a rural 1950s sort of way. But everyone listened, with fascination on their faces, because he was in fact addressing questions of concern to everyone at the table.
  • unlike many academics who take the floor and hold it, if someone challenged or corrected him he really seemed to like it. He didn’t rear up and neigh. He’d say, in a kind of folksy way, “Yeah,” and bow his head involuntarily, wag it if he had overlooked something, laughing at himself for overgeneralizing. He appreciated being shown another side of an issue, and it became clear that thinking through a problem was, for him, a dialogic process.
  • for an egghead Peterson was extremely practical. His examples were filled with applications to everyday life: business management, how to make furniture (he made much of his own), designing a simple house, making a room beautiful (now an internet meme) or in another, specific case related to education, creating an online writing project that kept minority students from dropping out of school by getting them to do a kind of psychoanalytic exercise on themselves,
  • These Westerners were different: self-made, unentitled, hands on, neighbourly and less precious than many of their big-city peers, who increasingly spend their lives indoors, manipulating symbols on computers. This cowboy psychologist seemed to care about a thought only if it might, in some way, be helpful to someone.
  • I was drawn to him because here was a clinician who also had given himself a great books education, and who not only loved soulful Russian novels, philosophy and ancient mythology, but who also seemed to treat them as his most treasured inheritance. But he also did illuminating statistical research on personality and temperament, and had studied neuroscience. Though trained as a behaviourist, he was powerfully drawn to psychoanalysis with its focus on dreams, archetypes, the persistence of childhood conflicts in the adult, and the role of defences and rationalization in everyday life. He was also an outlier in being the only member of the research-oriented Department of Psychology at the University of Toronto who also kept a clinical practice.
  • Maps of Meaning, published nearly two decades ago, shows Jordan’s wide-ranging approach to understanding how human beings and the human brain deal with the archetypal situation that arises whenever we, in our daily lives, must face something we do not understand.
  • The brilliance of the book is in his demonstration of how rooted this situation is in evolution, our DNA, our brains and our most ancient stories. And he shows that these stories have survived because they still provide guidance in dealing with uncertainty, and the unavoidable unknown.
  • this is why many of the rules in this book, being based on Maps of Meaning, have an element of universality to them.
  • We are ambivalent about rules, even when we know they are good for us. If we are spirited souls, if we have character, rules seem restrictive, an affront to our sense of agency and our pride in working out our own lives. Why should we be judged according to another’s rule?
  • And he felt he had to understand the ideologies that drove totalitarian regimes to a variant of that same behaviour: killing their own citizens.
  • Ideologies are simple ideas, disguised as science or philosophy, that purport to explain the complexity of the world and offer remedies that will perfect it.
  • Ideologues are people who pretend they know how to “make the world a better place” before they’ve taken care of their own chaos within.
  • Ideologies are substitutes for true knowledge, and ideologues are always dangerous when they come to power, because a simple-minded I-know-it-all approach is no match for the complexity of existence.
  • To understand ideology, Jordan read extensively about not only the Soviet gulag, but also the Holocaust and the rise of Nazism. I had never before met a person, born Christian and of my generation, who was so utterly tormented by what happened in Europe to the Jews, and who had worked so hard to understand how it could have occurred.
  • I saw what now millions have seen online: a brilliant, often dazzling public speaker who was at his best riffing like a jazz artist; at times he resembled an ardent Prairie preacher (not in evangelizing, but in his passion, in his ability to tell stories that convey the life-stakes that go with believing or disbelieving various ideas). Then he’d just as easily switch to do a breathtakingly systematic summary of a series of scientific studies. He was a master at helping students become more reflective, and take themselves and their futures seriously. He taught them to respect many of the greatest books ever written. He gave vivid examples from clinical practice, was (appropriately) self-revealing, even of his own vulnerabilities, and made fascinating links between evolution, the brain and religious stories.
  • Above all, he alerted his students to topics rarely discussed in university, such as the simple fact that all the ancients, from Buddha to the biblical authors, knew what every slightly worn-out adult knows, that life is suffering.
  • chances are, if you or someone you love is not suffering now, they will be within five years, unless you are freakishly lucky. Rearing kids is hard, work is hard, aging, sickness and death are hard, and Jordan emphasized that doing all that totally on your own, without the benefit of a loving relationship, or wisdom, or the psychological insights of the greatest psychologists, only makes it harder.
  • focused on triumphant heroes. In all these triumph stories, the hero has to go into the unknown, into an unexplored territory, and deal with a new great challenge and take great risks. In the process, something of himself has to die, or be given up, so he can be reborn and meet the challenge. This requires courage, something rarely discussed in a psychology class or textbook.
  • Jordan
  • views of his first YouTube statements quickly numbered in the hundreds of thousands. But people have kept listening because what he is saying meets a deep and unarticulated need. And that is because alongside our wish to be free of rules, we all search for structure.
  • the first generation to have been so thoroughly taught two seemingly contradictory ideas about morality, simultaneously—at their schools, colleges and universities, by many in my own generation. This contradiction has left them at times disoriented and uncertain, without guidance and, more tragically, deprived of riches they don’t even know exist.
  • morality and the rules associated with it are just a matter of personal opinion or happenstance, “relative to” or “related to” a particular framework, such as one’s ethnicity, one’s upbringing, or the culture or historical…
  • The first idea or teaching is that morality is relative, at best a…
  • So, the decent thing to do—once it becomes apparent how arbitrary your, and your society’s, “moral values” are—is to show tolerance for people who think differently, and…
  • for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an adult can…
  • That emphasis on tolerance is so paramount that for many people one of the worst character flaws a person can have is to be “judgmental.”* And, since we don’t know right from wrong, or what is good, just about the most inappropriate thing an…
  • And so a generation has been raised untutored in what was once called, aptly, “practical wisdom,” which guided previous generations. Millennials, often told they have received the finest education available anywhere, have actually…
  • professors, chose to devalue thousands of years of human knowledge about how to acquire virtue, dismissing it as passé, “…
  • They were so successful at it that the very word “virtue” sounds out of date, and someone using it appears…
  • The study of virtue is not quite the same as the study of morals (right and wrong, good and evil). Aristotle defined the virtues simply as the ways of behaving that are most conducive to happiness in life. Vice was…
  • Cultivating judgment about the difference between virtue and vice is the beginning of wisdom, something…
  • By contrast, our modern relativism begins by asserting that making judgments about how to live is impossible, because there is no real good, and no…
  • Thus relativism’s closest approximation to “virtue” is “tolerance.” Only tolerance will provide social cohesion between different groups, and save us from harming each other. On Facebook and other forms of social media, therefore, you signal your so-called…
  • Intolerance of others’ views (no matter how ignorant or incoherent they may be) is not simply wrong; in a world where there is no right or wrong, it is worse: it is a sign you are…
  • But it turns out that many people cannot tolerate the vacuum—the chaos—which is inherent in life, but made worse by this moral relativism; they cannot live without a moral compass,…
  • So, right alongside relativism, we find the spread of nihilism and despair, and also the opposite of moral relativism: the blind certainty offered by ideologies…
  • Dr. Norman Doidge, MD, is the author of The Brain That Changes Itself
  • so we arrive at the second teaching that millennials have been bombarded with. They sign up for a humanities course, to study the greatest books ever written. But they’re not assigned the books; instead they are given…
  • (But the idea that we can easily separate facts and values was and remains naive; to some extent, one’s values determine what one will pay…
  • For the ancients, the discovery that different people have different ideas about how, practically, to live, did not paralyze them; it deepened their understanding of humanity and led to some of the most satisfying conversations human beings have ever had, about how life might be lived.
  • Modern moral relativism has many sources. As we in the West learned more history, we understood that different epochs had different moral codes. As we travelled the seas and explored the globe, we learned of far-flung tribes on different continents whose different moral codes made sense relative to, or within the framework of, their societies. Science played a role, too, by attacking the religious view of the world, and thus undermining the religious grounds for ethics and rules. Materialist social science implied that we could divide the world into facts (which all could observe, and were objective and “real”) and values (…
  • it seems that all human beings are, by some kind of biological endowment, so ineradicably concerned with morality that we create a structure of laws and rules wherever we are. The idea that human life can be free of moral concerns is a fantasy.
  • given that we are moral animals, what must be the effect of our simplistic modern relativism upon us? It means we are hobbling ourselves by pretending to be something we are not. It is a mask, but a strange one, for it mostly deceives the one who wears it.
  • Far better to integrate the best of what we are now learning with the books human beings saw fit to preserve over millennia, and with the stories that have survived, against all odds, time’s tendency to obliterate.
  • these really are rules. And the foremost rule is that you must take responsibility for your own life. Period.
  • Jordan’s message that each individual has ultimate responsibility to bear; that if one wants to live a full life, one first sets one’s own house in order; and only then can one sensibly aim to take on bigger responsibilities.
  • if it’s uncertain that our ideals are attainable, why do we bother reaching in the first place? Because if you don’t reach for them, it is certain you will never feel that your life has meaning.
  • And perhaps because, as unfamiliar and strange as it sounds, in the deepest part of our psyche, we all want to be judged.
  • Instead of despairing about these differences in moral codes, Aristotle argued that though specific rules, laws and customs differed from place to place, what does not differ is that in all places human beings, by their nature, have a proclivity to make rules, laws and customs.
  • Freud never argued (as do some who want all culture to become one huge group therapy session) that one can live one’s entire life without ever making judgments, or without morality. In fact, his point in Civilization and Its Discontents is that civilization only arises when some restraining rules and morality are in place.
  • Aleksandr Solzhenitsyn, the great documenter of the slave-labour-camp horrors of the latter, once wrote that the “pitiful ideology” holding that “human beings are created for happiness” was an ideology “done in by the first blow of the work assigner’s cudgel.”1 In a crisis, the inevitable suffering that life entails can rapidly make a mockery of the idea that happiness is the proper pursuit of the individual. On the radio show, I suggested, instead, that a deeper meaning was required. I noted that the nature of such meaning was constantly re-presented in the great stories of the past, and that it had more to do with developing character in the face of suffering than with happiness.
  • I proposed in Maps of Meaning that the great myths and religious stories of the past, particularly those derived from an earlier, oral tradition, were moral in their intent, rather than descriptive. Thus, they did not concern themselves with what the world was, as a scientist might have it, but with how a human being should act.
  • I suggested that our ancestors portrayed the world as a stage—a drama—instead of a place of objects. I described how I had come
  • to believe that the constituent elements of the world as drama were order and chaos, and not material things.
  • Order is where the people around you act according to well-understood social norms, and remain predictable and cooperative. It’s the world of social structure, explored territory, and familiarity. The state of Order is typically portrayed, symbolically—imaginatively—as masculine.
  • Chaos, by contrast, is where—or when—something unexpected happens.
  • As the antithesis of symbolically masculine order, it’s presented imaginatively as feminine. It’s the new and unpredictable suddenly emerging in the midst of the commonplace familiar. It’s Creation and Destruction,
  • Order is the white, masculine serpent; Chaos, its black, feminine counterpart. The black dot in the white—and the white in the black—indicate the possibility of transformation: just when things seem secure, the unknown can loom, unexpectedly and large. Conversely, just when everything seems lost, new order can emerge from catastrophe and chaos.
  • For the Taoists, meaning is to be found on the border between the ever-entwined pair. To walk that border is to stay on the path of life, the divine Way. And that’s much better than happiness.
  • trying to address a perplexing problem: the reason or reasons for the nuclear standoff of the Cold War. I couldn’t understand how belief systems could be so important to people that they were willing to risk the destruction of the world to protect them. I came to realize that shared belief systems made people intelligible to one another—and that the systems weren’t just about belief.
  • People who live by the same code are rendered mutually predictable to one another. They act in keeping with each other’s expectations and desires. They can cooperate. They can even compete peacefully, because everyone knows what to expect from everyone else.
  • Shared beliefs simplify the world, as well, because people who know what to expect from one another can act together to tame the world. There is perhaps nothing more important than the maintenance of this organization—this simplification. If it’s threatened, the great ship of state rocks.
  • It isn’t precisely that people will fight for what they believe. They will fight, instead, to maintain the match between what they believe, what they expect, and what they desire. They will fight to maintain the match between what they expect and how everyone is acting. It is precisely the maintenance of that match that enables everyone
  • There’s more to it, too. A shared cultural system stabilizes human interaction, but is also a system of value—a hierarchy of value, where some things are given priority and importance and others are not. In the absence of such a system of value, people simply cannot act. In fact, they can’t even perceive, because both action and perception require a goal, and a valid goal is, by necessity, something valued.
  • We experience much of our positive emotion in relation to goals. We are not happy, technically speaking, unless we see ourselves progressing—and the very idea of progression implies value.
  • Worse yet is the fact that the meaning of life without positive value is not simply neutral. Because we are vulnerable and mortal, pain and anxiety are an integral part of human existence. We must have something to set against the suffering that is intrinsic to Being.*2 We must have the meaning inherent in a profound system of value or the horror of existence rapidly becomes paramount. Then, nihilism beckons, with its hopelessness and despair.
  • So: no value, no meaning. Between value systems, however, there is the possibility of conflict. We are thus eternally caught between the most diamantine rock and the hardest of places:
  • loss of group-centred belief renders life chaotic, miserable, intolerable; presence of group-centred belief makes conflict with other groups inevitable.
  • In the West, we have been withdrawing from our tradition-, religion- and even nation-centred cultures, partly to decrease the danger of group conflict. But we are increasingly falling prey to the desperation of meaninglessness, and that is no improvement at all.
  • While writing Maps of Meaning, I was (also) driven by the realization that we can no longer afford conflict—certainly not on the scale of the world conflagrations of the twentieth century.
  • I came to a more complete, personal realization of what the great stories of the past continually insist upon: the centre is occupied by the individual.
  • It is possible to transcend slavish adherence to the group and its doctrines and, simultaneously, to avoid the pitfalls of its opposite extreme, nihilism. It is possible, instead, to find sufficient meaning in individual consciousness and experience.
  • How could the world be freed from the terrible dilemma of conflict, on the one hand, and psychological and social dissolution, on the other? The answer was this: through the elevation and development of the individual, and through the willingness of everyone to shoulder the burden of Being and to take the heroic path. We must each adopt as much responsibility as possible for individual life, society and the world.
  • We must each tell the truth and repair what is in disrepair and break down and recreate what is old and outdated. It is in this manner that we can and must reduce the suffering that poisons the world. It’s asking a lot. It’s asking for everything.
  • the alternative—the horror of authoritarian belief, the chaos of the collapsed state, the tragic catastrophe of the unbridled natural world, the existential angst and weakness of the purposeless
  • individual—is clearly worse.
  • a title: 12 Rules for Life: An Antidote to Chaos. Why did that one rise up above all others? First and foremost, because of its simplicity. It indicates clearly that people need ordering principles, and that chaos otherwise beckons.
  • We require rules, standards, values—alone and together. We’re pack animals, beasts of burden. We must bear a load, to justify our miserable existence. We require routine and tradition. That’s order. Order can become excessive, and that’s not good, but chaos can swamp us, so we drown—and that is also not good. We need to stay on the straight and narrow path.
  • I hope that these rules and their accompanying essays will help people understand what they already know: that the soul of the individual eternally hungers for the heroism of genuine Being, and that the willingness to take on that responsibility is identical to the decision to live a meaningful life.
  • RULE 1   STAND UP STRAIGHT WITH YOUR SHOULDERS BACK
  • Because territory matters, and because the best locales are always in short supply, territory-seeking among animals produces conflict. Conflict, in turn, produces another problem: how to win or lose without the disagreeing parties incurring too great a cost.
  • It’s winner-take-all in the lobster world, just as it is in human societies, where the top 1 percent have as much loot as the bottom 50 percent11—and where the richest eighty-five people have as much as the bottom three and a half billion.
  • This principle is sometimes known as Price’s law, after Derek J. de Solla Price,13 the researcher who discovered its application in science in 1963. It can be modelled using an approximately L-shaped graph, with number of people on the vertical axis, and productivity or resources on the horizontal.
  • Instead of undertaking the computationally difficult task of identifying the best man, the females outsource the problem to the machine-like calculations of the dominance hierarchy. They let the males fight it out and peel their paramours from the top.
  • The dominant male, with his upright and confident posture, not only gets the prime real estate and easiest access to the best hunting grounds. He also gets all the girls. It is exponentially more worthwhile to be successful, if you are a lobster, and male.
  • dominance hierarchies have been an essentially permanent feature of the environment to which all complex life has adapted. A third of a billion years ago, brains and nervous systems were comparatively simple. Nonetheless, they already had the structure and neurochemistry necessary to process information about status and society. The importance of this fact can hardly be overstated.
  • evolution works, in large part, through variation and natural selection. Variation exists for many reasons, including gene-shuffling (to put it simply) and random mutation. Individuals vary within a species for such reasons. Nature chooses from among them, across time. That theory, as stated, appears to account for the continual alteration of life-forms over the eons.
  • But there’s an additional question lurking under the surface: what exactly is the “nature” in “natural selection”? What exactly is “the environment” to which animals adapt?
  • Nature “selects.” The idea of selects contains implicitly nested within it the idea of fitness. It is “fitness” that is “selected.” Fitness, roughly speaking, is the probability that a given organism will leave offspring (will propagate its genes through time). The “fit” in “fitness” is therefore the matching of organismal attribute to environmental demand.
  • But nature, the selecting agent, is not a static selector—not in any simple sense.
  • As the environment supporting a species transforms and changes, the features that make a given individual successful in surviving and reproducing also transform and change. Thus, the theory of natural selection does not posit creatures matching themselves ever more precisely to a template specified by the world. It is more that creatures are in a dance with nature, albeit one that is deadly.
  • Nature is not simply dynamic, either. Some things change quickly, but they are nested within other things that change less quickly (music
  • It’s chaos, within order, within chaos, within higher order. The order that is most real is the order that is most unchanging—and that is not necessarily the order that is most easily seen. The leaf, when perceived, might blind the observer to the tree. The tree can blind him to the forest.
  • It is also a mistake to conceptualize nature romantically.
  • Unfortunately, “the environment” is also elephantiasis and guinea worms (don’t ask), anopheles mosquitoes and malaria, starvation-level droughts, AIDS and the Black Plague.
  • It is because of the existence of such things, of course, that we attempt to modify our surroundings, protecting our children, building cities and transportation systems and growing food and generating power.
  • this brings us to a third erroneous concept: that nature is something strictly segregated from the cultural constructs that have emerged within it.
  • It does not matter whether that feature is physical and biological, or social and cultural. All that matters, from a Darwinian perspective, is permanence—and the dominance hierarchy, however social or cultural it might appear, has been around for some half a billion years.
  • The dominance hierarchy is not capitalism. It’s not communism, either, for that matter. It’s not the military-industrial complex. It’s not the patriarchy—that disposable, malleable, arbitrary cultural artefact. It’s not even a human creation; not in the most profound sense. It is instead a near-eternal aspect of the environment, and much of what is blamed on these more ephemeral manifestations is a consequence of its unchanging existence.
  • We were struggling for position before we had skin, or hands, or lungs, or bones. There is little more natural than culture. Dominance hierarchies are older than trees.
  • The part of our brain that keeps track of our position in the dominance hierarchy is therefore exceptionally ancient and fundamental.17 It is a master control system, modulating our perceptions, values, emotions, thoughts and actions. It powerfully affects every aspect of our Being, conscious and unconscious alike.
  • The ancient part of your brain specialized for assessing dominance watches how you are treated by other people. On that evidence, it renders a determination of your value and assigns you a status. If you are judged by your peers as of little worth, the counter restricts serotonin availability. That makes you much more physically and psychologically reactive to any circumstance or event that might produce emotion, particularly if it is negative. You need that reactivity. Emergencies are common at the bottom, and you must be ready to survive. Unfortunately, that physical hyper-response, that constant alertness, burns up a lot of precious energy and physical resources.
  • It will leave you far more likely to live, or die, carelessly, for a rare opportunity at pleasure, when it manifests itself. The physical demands of emergency preparedness will wear you down in every way.21
  • If you have a high status, on the other hand, the counter’s cold, pre-reptilian mechanics assume that your niche is secure, productive
  • You can delay gratification, without forgoing it forever. You can afford to be a reliable and thoughtful citizen.
  • Sometimes, however, the counter mechanism can go wrong. Erratic habits of sleeping and eating can interfere with its function. Uncertainty can throw it for a loop. The body, with its various parts,
  • needs
  • to function like a well-rehearsed orchestra. Every system must play its role properly, and at exactly the right time, or noise and chaos ensue. It is for this reason that routine is so necessary. The acts of life we repeat every day need to be automatized. They must be turned into stable and reliable habits, so they lose their complexity and gain predictability and simplicity.
  • It is for such reasons that I always ask my clinical clients first about sleep. Do they wake up in the morning at approximately the time the typical person wakes up, and at the same time every day?
  • The next thing I ask about is breakfast. I counsel my clients to eat a fat and protein-heavy breakfast as soon as possible after they awaken (no simple carbohydrates, no sugars,
  • I have had many clients whose anxiety was reduced to subclinical levels merely because they started to sleep on a predictable schedule and eat breakfast.
  • Other bad habits can also interfere with the counter’s accuracy.
  • There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.
  • If someone is badly hurt at some point in life—traumatized—the dominance counter can transform in a manner that makes additional hurt more rather than less likely. This often happens in the case of people, now adults, who were viciously bullied during childhood or adolescence. They become anxious and easily upset. They shield themselves with a defensive crouch, and avoid the direct eye contact interpretable as a dominance challenge.
  • With their capacity for aggression strait-jacketed within a too-narrow morality, those who are only or merely compassionate and self-sacrificing (and naïve and exploitable) cannot call forth the genuinely righteous and appropriately self-protective anger necessary to defend themselves. If you can bite, you generally don’t have to. When skillfully integrated, the ability to respond with aggression and violence decreases rather than increases the probability that actual aggression will become necessary.
  • Naive, harmless people usually guide their perceptions and actions with a few simple axioms: people are basically good; no one really wants to hurt anyone else; the threat (and, certainly, the use) of force, physical or otherwise, is wrong. These axioms collapse, or worse, in the presence of
  • individuals who are genuinely malevolent.27
  • I have had clients who were terrified into literally years of daily hysterical convulsions by the sheer look of malevolence on their attackers’ faces. Such individuals typically come from hyper-sheltered families, where nothing
  • terrible is allowed to exist, and everything is fairyland wonderful (or else).
  • When the wakening occurs—when once-naïve people recognize in themselves the seeds of evil and monstrosity, and see themselves as dangerous (at least potentially)— their fear decreases. They develop more self-respect. Then, perhaps, they begin to resist oppression. They see that they have the ability to withstand, because they are terrible too. They see they can and must stand up, because they begin to understand how genuinely monstrous they will become, otherwise,
  • There is very little difference between the capacity for mayhem and destruction, integrated, and strength of character. This is one of the most difficult lessons of life.
  • even if you came by your poor posture honestly—even if you were unpopular or bullied at home or in grade school28—it’s not necessarily appropriate now. Circumstances change. If you slump around, with the same bearing that characterizes a defeated lobster, people will assign you a lower status, and the old counter that you share with crustaceans, sitting at the very base of your brain, will assign you a low dominance number.
  • the other, far more optimistic lesson of Price’s law and the Pareto distribution: those who start to have will probably get more.
  • Some of these upwardly moving loops can occur in your own private, subjective space.
  • If you are asked to move the muscles one by one into a position that looks happy, you will report feeling happier. Emotion is partly bodily expression, and can be amplified (or dampened) by that expression.29
  • To stand up straight with your shoulders back is to accept the terrible responsibility of life, with eyes wide open.
  • It means deciding to voluntarily transform the chaos of potential into the realities of habitable order. It means adopting the burden of self-conscious vulnerability, and accepting the end of the unconscious paradise of childhood, where finitude and mortality are only dimly comprehended. It means willingly undertaking the sacrifices necessary to generate a productive and meaningful reality (it means acting to please God, in the ancient language).
  • So, attend carefully to your posture. Quit drooping and hunching around. Speak your mind. Put your desires forward, as if you had a right to them—at least the same right as others. Walk tall and gaze forthrightly ahead. Dare to be dangerous. Encourage the serotonin to flow plentifully through the neural pathways desperate for its calming influence.
  • Thus emboldened, you will embark on the voyage of your life, let your light shine, so to speak, on the heavenly hill, and pursue your rightful destiny. Then the meaning of your life may be sufficient to keep the corrupting influence of mortal despair at bay. Then you may be able to accept the terrible burden of the World, and find joy.
  • RULE 2   TREAT YOURSELF LIKE SOMEONE YOU ARE RESPONSIBLE FOR HELPING
  • People are better at filling and properly administering prescription medication to their pets than to themselves. That
  • It is difficult to conclude anything from this set of facts except that people appear to love their dogs, cats, ferrets and birds (and maybe even their lizards) more than themselves. How horrible is that? How much shame must exist, for something like that to be true? What could it be about people that makes them prefer their pets to themselves?
  • To understand Genesis 1, the Priestly story, with its insistence on speech as the fundamental creative force, it is first necessary to review a few fundamental, ancient assumptions (these are markedly different in type and intent from the assumptions of science, which are, historically speaking, quite novel).
  • those who existed during the distant time in which the foundational epics of our culture emerged were much more concerned with the actions that dictated survival (and with interpreting the world in a manner commensurate with that goal) than with anything approximating what we now understand as objective truth.
  • Before the dawn of the scientific worldview, reality was construed differently. Being was understood as a place of action, not a place of things.31 It was understood as something more akin to story or drama. That story or drama was lived, subjective experience, as it manifested itself moment to moment in the consciousness of every living person.
  • subjective pain. That’s something so real no argument can stand against it. Everyone acts as if their pain is real—ultimately, finally real. Pain matters, more than matter matters. It is for this reason, I believe, that so many of the world’s traditions regard the suffering attendant upon existence as the irreducible truth of Being.
  • In any case, that which we subjectively experience can be likened much more to a novel or a movie than to a scientific description of physical reality.
  • The Domain, Not of Matter, but of What Matters
  • the world of experience has primal constituents, as well. These are the necessary elements whose interactions define drama and fiction. One of these is chaos. Another is order. The third (as there are three) is the process that mediates between the two, which appears identical to what modern people call consciousness.
  • Chaos is the domain of ignorance itself. It’s unexplored territory. Chaos is what extends, eternally and without limit, beyond the boundaries of all states, all ideas, and all disciplines. It’s the foreigner, the stranger, the member of another gang, the rustle in the bushes in the night-time,
  • It is, in short, all those things and situations we neither know nor understand.
  • Chaos is also the formless potential from which the God of Genesis 1 called forth order using language at the beginning of time. It’s the same potential from which we, made in that Image, call forth the novel and ever-changing moments of our lives. And Chaos is freedom, dreadful freedom, too.
  • Order, by contrast, is explored territory. That’s the hundreds-of-millions-of-years-old hierarchy of place, position and authority. That’s the structure of society. It’s the structure provided by biology, too—particularly insofar as you are adapted, as you are, to the structure of society. Order is tribe, religion, hearth, home and country.
  • Order is the public façade we’re called upon to wear, the politeness of a gathering of civilized strangers, and the thin ice on which we all skate. Order is the place where the behavior of the world matches our expectations and our desires; the place where all things turn out the way we want them to.
  • But order is sometimes tyranny and stultification, as well, when the demand for certainty and uniformity and purity becomes too one-sided.
  • In order, we’re able to think about things in the long term. There, things work, and we’re stable, calm and competent. We seldom leave places we
  • understand—geographical or conceptual—for that reason, and we certainly do not like it when we are compelled to or when it happens accidentally.
  • When the same person betrays you, sells you out, you move from the daytime world of clarity and light to the dark underworld of chaos, confusion and despair. That’s the same move you make, and the same place you visit, when the company you work for starts to fail and your job is placed in doubt.
  • Before the Twin Towers fell—that was order. Chaos manifested itself afterward. Everyone felt it. The very air became uncertain. What exactly was it that fell? Wrong question. What exactly remained standing? That was the issue at hand.
  • Chaos is the deep ocean bottom to which Pinocchio voyaged to rescue his father from Monstro, whale and fire-breathing dragon. That journey into darkness and rescue is the most difficult thing a puppet must do, if he wants to be real; if he wants to extract himself from the temptations of deceit and acting and victimization and impulsive pleasure and totalitarian subjugation; if he wants to take his place as a genuine Being in the world.
  • Chaos is the new place and time that emerges when tragedy strikes suddenly, or malevolence reveals its paralyzing visage, even in the confines of your own home. Something unexpected or undesired can always make its appearance, when a plan is being laid out, regardless of how familiar the circumstances.
  • Our brains respond instantly when chaos appears, with simple, hyper-fast circuits maintained from the ancient days, when our ancestors dwelled in trees, and snakes struck in a flash.32 After that nigh-instantaneous, deeply reflexive bodily response comes the later-evolving, more complex but slower responses of emotions—and, after that, comes thinking, of the higher order, which can extend over seconds, minutes or years. All that response is instinctive, in some sense—but the faster the response, the more instinctive.
  • Things or objects are part of the objective world. They’re inanimate; spiritless. They’re dead. This is not true of chaos and order. Those are perceived, experienced and understood (to the degree that they are understood at all) as personalities—and that is just as true of the perceptions, experiences and understanding of modern people as their ancient forebears. It’s just that moderners don’t notice.
  • Perception of things as entities with personality also occurs before perception of things as things. This is particularly true of the action of others,34 living others, but we also see the non-living “objective world” as animated, with purpose and intent.
  • This is because of the operation of what psychologists have called “the hyperactive agency detector” within us.35 We evolved, over millennia, within intensely social circumstances. This means that the most significant elements of our environment of origin were personalities, not things, objects or situations.
  • The personalities we have evolved to perceive have been around, in predictable form, and in typical, hierarchical configurations, forever, for all intents and purposes. They have been…
  • the category of “parent” and/or “child” has been around for 200 million years. That’s longer than birds have existed. That’s longer than flowers have grown. It’s not a billion years, but it’s still a very long time. It’s plenty long enough for male and female and parent and child to serve as vital and fundamental parts of the environment to which we have adapted. This means that male and female and parent and child are…
  • Our brains are deeply social. Other creatures (particularly, other humans) were crucially important to us as we lived, mated and evolved. Those creatures were…
  • From a Darwinian perspective, nature—reality itself; the environment, itself—is what selects. The environment cannot be defined in any more fundamental manner. It is not mere inert matter. Reality itself is whatever we contend with when we are striving to survive and reproduce. A…
  • as our brain capacity increased and we developed curiosity to spare, we became increasingly aware of and curious about the nature of the world—what we eventually conceptualized as the objective…
  • “outside” is not merely unexplored physical territory. Outside is outside of what we currently understand—and understanding is dealing with and coping with…
  • when we first began to perceive the unknown, chaotic, non-animal world, we used categories that had originally evolved to represent the pre-human animal social world. Our minds are far older than mere…
  • Our most…
  • category—as old, in some sense, as the sexual act itself—appears to be that of sex, male and female. We appear to have taken that primordial knowledge of structured, creative opposition and…
  • Order, the known, appears symbolically associated with masculinity (as illustrated in the aforementioned yang of the Taoist yin-yang symbol). This is perhaps because the primary…
  • Chaos—the unknown—is symbolically associated with the feminine. This is partly because all the things we have come to know were born, originally, of the unknown, just as all beings we encounter were born of mothers. Chaos is mater, origin, source, mother; materia, the substance from which all things are made.
  • In its positive guise, chaos is possibility itself, the source of ideas, the mysterious realm of gestation and birth. As a negative force, it’s the impenetrable darkness of a cave and the accident by the side of the road.
  • Chaos, the eternal feminine, is also the crushing force of sexual selection.
  • Most men do not meet female human standards. It is for this reason that women on dating sites rate 85 percent of men as below average in attractiveness.40
  • Women’s proclivity to say no, more than any other force, has shaped our evolution into the creative, industrious, upright, large-brained (competitive, aggressive, domineering) creatures that we are.42 It is Nature as Woman who says, “Well, bucko, you’re good enough for a friend, but my experience of you so far has not indicated the suitability of your genetic material for continued propagation.”
  • Many things begin to fall into place when you begin to consciously understand the world in this manner. It’s as if the knowledge of your body and soul falls into alignment with the knowledge of your intellect.
  • And there’s more: such knowledge is proscriptive, as well as descriptive. This is the kind of knowing what that helps you know how. This is the kind of is from which you can derive an ought. The Taoist juxtaposition of yin and yang, for example, doesn’t simply portray chaos and order as the fundamental elements of Being—it also tells you how to act.
  • The Way, the Taoist path of life, is represented by (or exists on) the border between the twin serpents. The Way is the path of proper Being. It’s the same Way as that referred to by Christ in John 14:6: I am the way, and the truth and the life. The same idea is expressed in Matthew 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
  • We eternally inhabit order, surrounded by chaos. We eternally occupy known territory, surrounded by the unknown. We experience meaningful engagement when we mediate appropriately between them. We are adapted, in the deepest Darwinian sense, not to the world of objects, but to the meta-realities of order and chaos, yang and yin. Chaos and order make up the eternal, transcendent environment of the living.
  • To straddle that fundamental duality is to be balanced: to have one foot firmly planted in order and security, and the other in chaos, possibility, growth and adventure.
  • Chaos and order are fundamental elements because every lived situation (even every conceivable lived situation) is made up of both.
  • you need to place one foot in what you have mastered and understood and the other in what you are currently exploring and mastering. Then you have positioned yourself where the terror of existence is under control and you are secure, but where you are also alert and engaged. That is where there is something new to master and some way that you can be improved. That is where meaning is to be found.
  • The serpent in Eden therefore means the same thing as the black dot in the yin side of the Taoist yin/yang symbol of totality—that is, the possibility of the unknown and revolutionary suddenly manifesting itself where everything appears calm.
  • The outside, chaos, always sneaks into the inside, because nothing can be completely walled off from the rest of reality. So even the ultimate in safe spaces inevitably harbours a snake.
  • We have seen the enemy, after all, and he is us. The snake inhabits each of our souls.
  • The worst of all possible snakes is the eternal human proclivity for evil. The worst of all possible snakes is psychological, spiritual, personal, internal. No walls, however tall, will keep that out. Even if the fortress were thick enough, in principle, to keep everything bad whatsoever outside, it would immediately appear again within.
  • I have learned that these old stories contain nothing superfluous. Anything accidental—anything that does not serve the plot—has long been forgotten in the telling. As the Russian playwright Anton Chekhov advised, “If there is a rifle hanging on the wall in act one, it must be fired in the next act. Otherwise it has no
  • business being there.”50
  • Eve immediately shares the fruit with Adam. That makes him self-conscious. Little has changed. Women have been making men self-conscious since the beginning of time. They do this primarily by rejecting them—but they also do it by shaming them, if men do not take responsibility. Since women bear the primary burden of reproduction, it’s no wonder. It is very hard to see how it could be otherwise. But the capacity of women to shame men and render them self-conscious is still a primal force of nature.
  • What does it mean to know yourself naked
  • Naked means vulnerable and easily damaged. Naked means subject to judgment for beauty and health. Naked means unprotected and unarmed in the jungle of nature and man. This is why Adam and Eve became ashamed, immediately after their eyes were opened. They could see—and what they first saw was themselves.
  • In their vulnerability, now fully realized, they felt unworthy to stand before God.
  • Beauty shames the ugly. Strength shames the weak. Death shames the living—and the Ideal shames us all.
  • He tells the woman that she will now bring forth children in sorrow, and desire an unworthy, sometimes resentful man, who will in consequence lord her biological fate over her, permanently. What might this mean? It could just mean that God is a patriarchal tyrant, as politically motivated interpretations of the ancient story insist. I think it’s merely descriptive.
  • women pay a high price for pregnancy and child-rearing, particularly in the early stages, and that one of the inevitable consequences is increased dependence upon the sometimes unreliable and always problematic good graces of men.
  • then God banishes the first man and the first woman from Paradise, out of infancy, out of the unconscious animal world, into the horrors of history itself. And then He puts cherubim and a flaming sword at the gate of Eden, just to stop them from eating the Fruit of the Tree of Life.
  • Perhaps Heaven is something you must build, and immortality something you must earn.
  • so we return to our original query: Why would someone buy prescription medication for his dog, and then so carefully administer it, when he would not do the same for himself?
  • Why should anyone take care of anything as naked, ugly, ashamed, frightened, worthless, cowardly, resentful, defensive and accusatory as a descendant of Adam? Even if that thing, that being, is himself?
  • We know how we are naked, and how that nakedness can be exploited—and that means we know how others are naked, and how they can be exploited. We can terrify other people, consciously. We can hurt and humiliate them for faults we understand only too well. We can torture them—literally—slowly, artfully and terribly. That’s far more than predation. That’s a qualitative shift in understanding. That’s a cataclysm as large as the development of self-consciousness itself. That’s the entry of the knowledge of Good and Evil into the world.
  • Only man could conceive of the rack, the iron maiden and the thumbscrew. Only man will inflict suffering for the sake of suffering. That is the best definition of evil I have been able to formulate.
  • with this realization we have well-nigh full legitimization of the idea, very unpopular in modern intellectual circles, of Original Sin.
  • Human beings have a great capacity for wrongdoing. It’s an attribute that is unique in the world of life. We can and do make things worse, voluntarily, with full knowledge of what we are doing (as well as accidentally, and carelessly, and in a manner that is willfully blind). Given that terrible capacity, that proclivity for malevolent actions, is it any wonder we have a hard time taking care of ourselves, or others—or even that we doubt the value of the entire human enterprise?
  • The juxtaposition of Genesis 1 with Genesis 2 & 3 (the latter two chapters outlining the fall of man, describing why our lot is so tragedy-ridden and ethically torturous) produces a narrative sequence almost unbearable in its profundity. The moral of Genesis 1 is that Being brought into existence through true speech is Good.
  • The original Man and Woman, existing in unbroken unity with their Creator, did not appear conscious (and certainly not self-conscious). Their eyes were not open. But, in their perfection, they were also less, not more, than their post-Fall counterparts. Their goodness was something bestowed, rather than deserved or earned.
  • Maybe, even in some cosmic sense (assuming that consciousness itself is a phenomenon of cosmic significance), free choice matters.
  • here’s a proposition: perhaps it is not simply the emergence of self-consciousness and the rise of our moral knowledge of Death and the Fall that besets us and makes us doubt our own worth. Perhaps it is instead our unwillingness—reflected in Adam’s shamed hiding—to walk with God, despite our fragility and propensity for evil.
  • The entire Bible is structured so that everything after the Fall—the history of Israel, the prophets, the coming of Christ—is presented as a remedy for that Fall, a way out of evil. The beginning of conscious history, the rise of the state and all its pathologies of pride and rigidity, the emergence of great moral figures who try to set things right, culminating in the Messiah Himself—that is all part of humanity’s attempt, God willing, to set itself right. And what would that mean?
  • And this is an amazing thing: the answer is already implicit in Genesis 1: to embody the Image of God—to speak out of chaos the Being that is Good—but to do so consciously, of our own free choice.
  • Back is the way forward—as T. S. Eliot so rightly insisted
  • We shall not cease from exploration And the end of all our exploring Will be to arrive where we started And know the place for the first time.
  • If we wish to take care of ourselves properly, we would have to respect ourselves—but we don’t, because we are—not least in our own eyes—fallen creatures.
  • If we lived in Truth; if we spoke the Truth—then we could walk with God once again, and respect ourselves, and others, and the world. Then we might treat ourselves like people we cared for.
  • We might strive to set the world straight. We might orient it toward Heaven, where we would want people we cared for to dwell, instead of Hell, where our resentment and hatred would eternally sentence everyone.
  • Then, the primary moral issue confronting society was control of violent, impulsive selfishness and the mindless greed and brutality that accompanies it.
  • It is easy to believe that people are arrogant, and egotistical, and always looking out for themselves. The cynicism that makes that opinion a universal truism is widespread and fashionable.
  • But such an orientation to the world is not at all characteristic of many people. They have the opposite problem: they shoulder intolerable burdens of self-disgust, self-contempt, shame and self-consciousness. Thus, instead of narcissistically inflating their own importance, they don’t value themselves at all, and they don’t take care of themselves with attention and skill.
  • Christ’s archetypal death exists as an example of how to accept finitude, betrayal and tyranny heroically—how to walk with God despite the tragedy of self-conscious knowledge—and not as a directive to victimize ourselves in the service of others.
  • To sacrifice ourselves to God (to the highest good, if you like) does not mean to suffer silently and willingly when some person or organization demands more from us, consistently, than is offered in return. That means we are supporting tyranny, and allowing ourselves to be treated like slaves.
  • I learned two very important lessons from Carl Jung, the famous Swiss depth psychologist, about “doing unto others as you would have them do unto you” or “loving your neighbour as yourself.”
  • The first lesson was that neither of these statements has anything to do with being nice. The second was that both are equations, rather than injunctions.
  • If I am someone’s friend, family member, or lover, then I am morally obliged to bargain as hard on my own behalf as they are on theirs.
  • there is little difference between standing up and speaking for yourself, when you are being bullied or otherwise tormented and enslaved, and standing up and speaking for someone else.
  • you do not simply belong to yourself. You are not simply your own possession to torture and mistreat. This is partly because your Being is inexorably tied up with that of others, and your mistreatment of yourself can have catastrophic consequences for others.
  • metaphorically speaking, there is also this: you have a spark of the divine in you, which belongs not to you, but to God. We are, after all—according to Genesis—made in His image.
  • We can make order from chaos—and vice versa—in our way, with our words. So, we may not exactly be God, but we’re not exactly nothing, either.
  • In my own periods of darkness, in the underworld of the soul, I find myself frequently overcome and amazed by the ability of people to befriend each other, to love their intimate partners and parents and children, and to do what they must do to keep the machinery of the world running.
  • It is this sympathy that should be the proper medicament for self-conscious self-contempt, which has its justification, but is only half the full and proper story. Hatred for self and mankind must be balanced with gratefulness for tradition and the state and astonishment at what normal, everyday people accomplish
  • You have some vital role to play in the unfolding destiny of the world. You are, therefore, morally obliged to take care of yourself.
  • To treat yourself as if you were someone you are responsible for helping is, instead, to consider what would be truly good for you. This is not “what you want.” It is also not “what would make you happy.”
  • You must help a child become a virtuous, responsible, awake being, capable of full reciprocity—able to take care of himself and others, and to thrive while doing so. Why would you think it acceptable to do anything less for yourself?
  • You need to know who you are, so that you understand your armament and bolster yourself in respect to your limitations. You need to know where you are going, so that you can limit the extent of chaos in your life, restructure order, and bring the divine force of Hope to bear on the world.
  • You need to determine how to act toward yourself so that you are most likely to become and to stay a good person.
  • Don’t underestimate the power of vision and direction. These are irresistible forces, able to transform what might appear to be unconquerable obstacles into traversable pathways and expanding opportunities.
  • Once having understood Hell, researched it, so to speak—particularly your
  • own individual Hell—you could decide against going there or creating that.
  • You could, in fact, devote your life to this. That would give you a Meaning, with a capital M. That would justify your miserable existence.
  • That would atone for your sinful nature, and replace your shame and self-consciousness with the natural pride and forthright confidence of someone who has learned once again to walk with God in the Garden.
  • RULE 3   MAKE FRIENDS WITH PEOPLE WHO WANT THE BEST FOR YOU
  • It would be more romantic, I suppose, to suggest that we would have all jumped at the chance for something more productive, bored out of our skulls as we were. But it’s not true. We were all too prematurely cynical and world-weary and leery of responsibility to stick to the debating clubs and Air Cadets and school sports that the adults around us tried to organize. Doing anything wasn’t cool.
  • When you move, everything is up in the air, at least for a while. It’s stressful, but in the chaos there are new possibilities. People, including you, can’t hem you in with their old notions. You get shaken out of your ruts. You can make new, better ruts, with people aiming at better things. I thought this was just a natural development. I thought that every person who moved would have—and want—the same phoenix-like experience.
  • What was it that made Chris and Carl and Ed unable (or, worse, perhaps, unwilling) to move or to change their friendships and improve the circumstances of their lives? Was it inevitable—a consequence of their own limitations, nascent illnesses and traumas of the past?
  • Why did he—like his cousin, like my other friends—continually choose people who, and places that, were not good for him?
  • perhaps, they don’t want the trouble of better. Freud called this a “repetition compulsion.” He thought of it as an unconscious drive to repeat the horrors of the past
  • People create their worlds with the tools they have directly at hand. Faulty tools produce faulty results. Repeated use of the same faulty tools produces the same faulty results.
  • It is in this manner that those who fail to learn from the past doom themselves to repeat it. It’s partly fate. It’s partly inability. It’s partly…unwillingness to learn? Refusal to learn? Motivated refusal to learn?
  • People choose friends who aren’t good for them for other reasons, too. Sometimes it’s because they want to rescue someone.
  • it is not easy to distinguish between someone truly wanting and needing help and someone who is merely exploiting a willing helper. The distinction is difficult even for the person who is wanting and needing and possibly exploiting.
  • When it’s not just naïveté, the attempt to rescue someone is often fuelled by vanity and narcissism.
  • But Christ himself, you might object, befriended tax-collectors and prostitutes. How dare I cast aspersions on the motives of those who are trying to help? But Christ was the archetypal perfect man. And you’re you.
  • How do you know that your attempts to pull someone up won’t instead bring them—or you—further down?
  • The same thing happens when well-meaning counsellors place a delinquent teen among comparatively civilized peers. The delinquency spreads, not the stability.65 Down is a lot easier than up.
  • maybe you’re saving someone because you want to convince yourself that the strength of your character is more than just a side effect of your luck and birthplace. Or maybe it’s because it’s easier to look virtuous when standing alongside someone utterly irresponsible.
  • Or maybe you have no plan, genuine or otherwise, to rescue anybody. You’re associating with people who are bad for you not because it’s better for anyone, but because it’s easier.
  • You know it. Your friends know it. You’re all bound by an implicit contract—one aimed at nihilism, and failure, and suffering of the stupidest sort.
  • Before you help someone, you should find out why that person is in trouble. You shouldn’t merely assume that he or she is a noble victim of unjust circumstances and exploitation. It’s the most unlikely explanation, not the most probable.
  • Besides, if you buy the story that everything terrible just happened on its own, with no personal responsibility on the part of the victim, you deny that person all agency in the past (and, by implication, in the present and future, as well).
  • It is far more likely that a given individual has just decided to reject the path upward, because of its difficulty. Perhaps that should even be your default assumption, when faced with such a situation.
  • failure is easy to understand. No explanation for its existence is required. In the same manner, fear, hatred, addiction, promiscuity, betrayal and deception require no explanation. It’s not the existence of vice, or the indulgence in it, that requires explanation. Vice is easy.
  • Failure is easy, too. It’s easier not to shoulder a burden. It’s easier not to think, and not to do, and not to care. It’s easier to put off until tomorrow what needs to be done today,
  • Success: that’s the mystery. Virtue: that’s what’s inexplicable. To fail, you merely have to cultivate a few bad habits. You just have to bide your time. And once someone has spent enough time cultivating bad habits and biding their time, they are much diminished.
  • I am not saying that there is no hope of redemption. But it is much harder to extract someone
  • from a chasm than to lift him from a ditch. And some chasms are very deep. And there’s not much left of the body at the bottom.
  • Carl Rogers, the famous humanistic psychologist, believed it was impossible to start a therapeutic relationship if the person seeking help did not want to improve.67 Rogers believed it was impossible to convince someone to change for the better. The
  • none of this is a justification for abandoning those in real need to pursue your narrow, blind ambition, in case it has to be said.
  • Here’s something to consider: If you have a friend whose friendship you wouldn’t recommend to your sister, or your father, or your son, why would you have such a friend for yourself?
  • You are not morally obliged to support someone who is making the world a worse place. Quite the opposite. You should choose people who want things to be better, not worse. It’s a good thing, not a selfish thing, to choose people who are good for you.
  • It is for this reason that every good example is a fateful challenge, and every hero, a judge. Michelangelo’s great perfect marble David cries out to its observer: “You could be more than you are.”
  • Don’t think that it is easier to surround yourself with good healthy people than with bad unhealthy people. It’s not. A good, healthy person is an ideal. It requires strength and daring to stand up near such a person.
  • RULE 4   COMPARE YOURSELF TO WHO YOU WERE YESTERDAY, NOT TO WHO SOMEONE ELSE IS TODAY
  • IT WAS EASIER FOR PEOPLE to be good at something when more of us lived in small, rural communities. Someone could be homecoming queen. Someone else could be spelling-bee champ, math whiz or basketball star. There were only one or two mechanics and a couple of teachers. In each of their domains, these local heroes had the opportunity to enjoy the serotonin-fuelled confidence of the victor.
  • Our hierarchies of accomplishment are now dizzyingly vertical.
  • No matter how good you are at something, or how you rank your accomplishments, there is someone out there who makes you look incompetent.
  • We are not equal in ability or outcome, and never will be. A very small number of people produce very much of everything.
  • People are unhappy at the bottom. They get sick there, and remain unknown and unloved. They waste their lives there. They die there. In consequence, the self-denigrating voice in the minds of people weaves a devastating tale. Life is a zero-sum game. Worthlessness is the default condition.
  • It is for such reasons that a whole generation of social psychologists recommended “positive illusions” as the only reliable route to mental health.69 Their credo? Let a lie be your umbrella. A more dismal, wretched, pessimistic philosophy can hardly be imagined:
  • Here is an alternative approach (and one that requires no illusions). If the cards are always stacked against you, perhaps the game you are playing is somehow rigged (perhaps by you, unbeknownst to yourself). If the internal voice makes you doubt the value of your endeavours—or your life, or life itself—perhaps you should stop listening.
  • There will always be people better than you—that’s a cliché of nihilism, like the phrase, In a million years, who’s going to know the difference? The proper response to that statement is not, Well, then, everything is meaningless. It’s, Any idiot can choose a frame of time within which nothing matters.
  • Standards of better or worse are not illusory or unnecessary. If you hadn’t decided that what you are doing right now was better than the alternatives, you wouldn’t be doing it. The idea of a value-free choice is a contradiction in terms. Value judgments are a precondition for action.
  • Furthermore, every activity, once chosen, comes with its own internal standards of accomplishment. If something can be done at all, it can be done better or worse. To do anything at all is therefore to play a game with a defined and valued end, which can always be reached more or less efficiently and elegantly.
  • We might start by considering the all-too-black-and-white words themselves: “success” or “failure.” You are either a success, a comprehensive, singular, over-all good thing, or its opposite, a failure, a comprehensive, singular, irredeemably bad thing.
  • There are vital degrees and gradations of value obliterated by this binary system, and the consequences are not good.
  • there is not just one game at which to succeed or fail. There are many games and, more specifically, many good games—
  • if changing games does not work, you can invent a new one. I
  • and athletic pursuits. You might consider judging your success across all the games you play.
  • When we are very young we are neither individual nor informed. We have not had the time nor gained the wisdom to develop our own standards. In consequence, we must compare ourselves to others, because standards are necessary.
  • As we mature we become, by contrast, increasingly individual and unique. The conditions of our lives become more and more personal and less and less comparable with those of others. Symbolically speaking, this means we must leave the house ruled by our father, and confront the chaos of our individual Being.
  • We must then rediscover the values of our culture—veiled from us by our ignorance, hidden in the dusty treasure-trove of the past—rescue them, and integrate them into our own lives. This is what gives existence its full and necessary meaning.
  • What is it that you actually love? What is it that you genuinely want? Before you can articulate your own standards of value, you must see yourself as a stranger—and then you must get to know yourself. What
  • Dare to be truthful. Dare to articulate yourself, and express (or at least become aware of) what would really justify your life.
  • Consult your resentment. It’s a revelatory emotion, for all its pathology. It’s part of an evil triad: arrogance, deceit, and resentment. Nothing causes more harm than this underworld Trinity. But resentment always means one of two things. Either the resentful person is immature, in which case he or she should shut up, quit whining, and get on with it, or there is tyranny afoot—in which case the person subjugated has a moral obligation to speak up.
  • Be cautious when you’re comparing yourself to others. You’re a singular being, once you’re an adult. You have your own particular, specific problems—financial, intimate, psychological, and otherwise.
  • Those are embedded in the unique broader context of your existence. Your career or job works for you in a personal manner, or it does not, and it does so in a unique interplay with the other specifics of your life.
  • We must see, but to see, we must aim, so we are always aiming. Our minds are built on the hunting-and-gathering platforms of our bodies. To hunt is to specify a target, track it, and throw at it.
  • We live within a framework that defines the present as eternally lacking and the future as eternally better. If we did not see things this way, we would not act at all. We wouldn’t even be able to see, because to see we must focus, and to focus we must pick one thing above all else on which to focus.
  • The disadvantage to all this foresight and creativity is chronic unease and discomfort. Because we always contrast what is with what could be, we have to aim at what could be.
  • The present is eternally flawed. But where you start might not be as important as the direction you are heading. Perhaps happiness is always to be found in the journey uphill, and not in the fleeting sense of satisfaction awaiting at the next peak.
  • Called upon properly, the internal critic will suggest something to set in order, which you could set in order, which you would set in order—voluntarily, without resentment, even with pleasure.
  • “Excuse me,” you might say to yourself, without irony or sarcasm. “I’m trying to reduce some of the unnecessary suffering around here. I could use some help.” Keep the derision at bay. “I’m wondering if there is anything that you would be willing to do? I’d be very grateful for your service.” Ask honestly and with humility. That’s no simple matter.
Javier E

The Bulwark's Quest to Shame High-Profile Trump Backers - The Atlantic - 0 views

www.theatlantic.com/...583354

conservatism gop media

shared by Javier E on 23 Feb 19 - No Cached
  • “The analogy [I’m] really afraid of,” he confesses, “is that we’re the Japanese soldiers who don’t know the war is over, and we’re still hiding out in the cave.”
  • A certain quixotic quality pervades The Bulwark. Launched last month by former staffers of the defunct Weekly Standard magazine, the site is headquartered in a rented cluster of cubicles in downtown Washington, D.C. To keep overhead low, the team is small—fewer than 10 full-time writers and editors
  • In the site’s founding manifesto, Sykes wrote that The Bulwark would stand in defiant opposition to President Trump, and “push back against the moral and intellectual corruption that now poses an existential threat to conservatism as a viable political force
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  • Glenn Beck dropped his long-held opposition and donned a red MAGA cap on his radio show last May. National Review, which crusaded against Trump’s nomination, now routinely publishes pro-Trump writers. Most recently, Erick Erickson, the conservative blogger who helped popularize the #NeverTrump hashtag, announced that he would vote for the president in 2020.
  • a consensus in the center-right media: For a conservative outlet to hang onto its audience—let alone any influence in Republican politics—it must plant itself firmly in Trump’s camp.
  • Rather than crafting coverage that aims to turn rank-and-file Trump voters against the president—an effort that would almost certainly fail—it wants to shame and stigmatize the “bad actors” in the conservative elite
  • you’ll find one lively polemic after another calling out Trump-friendly politicos by name—often in witheringly personal terms
  • in the coming months, he tells me, The Bulwark will home in on a specific class of “grifters and trolls”—those opportunistic Trump enablers who still get invited on Meet the Press and write for prestigious newspapers
  • “A lot of folks have had a free shot to get in bed with some of the most disreputable [people] out there, and they still have a veneer of respectability,” Sykes says. “We want to raise the opportunity cost.”
  • a list of high-status commentators (Marc Thiessen, Hugh Hewitt), think tankers (Henry Olsen, Victor Davis Hanson), and politicos (Bill Bennett).
  • “This sounds naive, but I quite frankly feel they know better,” he tells me. “And at certain points of moral clarity, I could see them coming back to the faith of their fathers.”
  • With no plans to sell advertising, Longwell says it has already raised enough money to keep the shoestring operation funded for more than a year
  • One thing The Bulwark doesn’t have is a coherent vision for what conservatism should look like after Trump
  • I asked him if he worried that he was limiting his future job prospects in the conservative press, but he seemed confused by the question: “Where is someone like me going to go?”
Javier E

Why we shouldn't forgive the Republicans who sold their souls - The Washington Post - 0 views

www.washingtonpost.com/...6-a6a3-d50061aa9fae_story.html

gop trump leadership politics

shared by Javier E on 11 Oct 16 - No Cached
  • Of the remarkable things we have learned this election year, the most significant is that the current Republican Party is unfit to lead the country. It has failed the greatest test a political leader or party can face, and failed spectacularly. It has abandoned its principles out of a combination of cowardice and opportunism. It has worked to place in the White House the most dangerous threat to U.S. democracy since the Civil War.
  • And perhaps just as revealing, it has in the process engineered its own suicide. Not only has the party refused to save the country, but also it has proved too helpless, too incompetent and too craven even to save itself.
  • Republicans used to be able to call national security policy their strong suit. Can they still? All the tough young senators who railed at the Obama administration for its weakness on the world stage, how tough were they when it came to their own political skins? Not tough enough to take on Donald Trump, even though his foreign policy, such as it was, betrayed many core Republican principles and was in most respects far worse than President Obama’s.
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  • These are the political leaders who are supposed to stand up to the world’s real strongmen in Moscow and Beijing. Yet they did not stand up to this bullying would-be authoritarian when all he could do was steal away a few of their voters. They would not risk five points in their primary campaigns to stop this man from becoming commander in chief. They were willing to damage U.S. national interests, as they define them, to avoid a close race. These are the men and women to whom we should entrust the nation’s welfare?
  • whatever one may think of the relative merits of the two parties, at least this much can be said: In this election cycle, it has been the Republicans, not their opponents, who have worked, and are still working, to hand the country over to someone who they know in their hearts would be a disaster for the nation’s security.
  • Maybe when those who caved to Trump in 2016 begin their campaigns for 2020, some voters will recall that at a moment of national crisis, those politicians promising strong leadership were too weak, too obsessed with winning elections, too afraid of Trump’s angry faithful, to have the steady moral compass, the calmness under fire, the vision in the fog of battle that real leadership demands.
g-dragon

History of Hindu Temples Through the Ages - 0 views

www.thoughtco.com/story-of-hindu-temples-1770625

hindu Temple History

shared by g-dragon on 31 May 18 - No Cached
  • Historians say Hindu Temples did not exist during the Vedic period (1500 - 500 BC).
  • the Kailashnath and Vaikuntha Perumal temples in Kanchipuram in southern India.
  • The Cave Temples of Badami, the Virupaksha temple at Pattadakal, the Durga Temple at Aihole and the Kailasanatha temple
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  • Lingaraja in Bhubaneswar, the Jagannath temple
  • Southeast Asian countries, many of which were ruled by Indian monarchs saw the construction of many marvelous temples in the region between 7th and 14th century AD that are popular tourist attractions till his day, the most famous amongst them being the Angkor Vat temples built by King Surya Varman II in the 12th century.
  • Today, Hindu temples across the globe form the cynosure of India's cultural tradition and spiritual succor. There are Hindu temples in all almost countries of the world, and contemporary India is bristling with beautiful temples, which hugely contribute to her cultural heritage.
manhefnawi

A History of Ink in Six Objects | History Today - 0 views

www.historytoday.com/...history-ink-six-objects

History of Pess

shared by manhefnawi on 31 May 18 - No Cached
  • From Paleolithic cave paintings to parchment scrolls to printed books, ink has recorded human history for over 100 millennia.
  • All inks are a means and method of communication – the first and longest-running form of information technology.
  • ink is anything but simple. Ever since the Pleistocene, inks of all types have been invented and reinvented, with every ink a product of its own unique context.
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  • Neolithic Chinese ink had different cultural requirements from medieval manuscript ink; printing ink is most certainly different from that found in modern fountain pens
  • Recently, Maya Blue has been a key piece of evidence in evaluating the authenticity of one of only four Maya codices to survive into the 21st century, the Grolier Codex.
  • In 2007, however, a detailed chemical analysis of the pigments found in the Grolier matched elements to the Maya Blue found in other codices and artifacts. Although the Grolier contains very little visible blue, these findings, along with other pre-Hispanic materials found in its inks, authenticated the codex.
  • In traditional Chinese calligraphy and painting, the inkstick – along with the inkstone for grinding, a brush and paper – were the classic tools of the trade.
  • From the Middle Ages to the 19th century, iron gall ink was one of the most frequently made and used inks in Europe – so much so that it was often referred to as ‘common ink’.
  • The neat biblical verses were penned in iron gall ink, with the distinctive rusty hue as a clear indication of the ink used
  • While historically pervasive, iron gall ink is also inherently corrosive. Once put to paper, parchment or vellum it bites into and eats away at the surfaces
  • When Johannes Gutenberg introduced mass printing to Europe in the 1440s, the technological breakthrough was more than just a metal, moveable type press. A new kind of ink had to be developed
  • In the centuries prior to Gutenberg’s press, books and codices written out in longhand used water-based inks.
  • In 1968, the Japanese company Epson built the first electronic printer; 16 years later, Hewlett Packard released the first laser jet. By the late 1990s, inkjet printing was inexpensive enough to be ubiquitous in personal computing.
  • Indelible voting ink was invented in 1962 by scientists at the National Physical Laboratory in Delhi, just before the third election in a newly independent India to help combat voter fraud.
  • voters’ ink-stained fingers have become a cultural shorthand and symbol of fraud-free, democratic elections.
Javier E

Russian Land of Permafrost and Mammoths Is Thawing - The New York Times - 0 views

www.nytimes.com/...permafrost-global-warming.html

history Russia Siberia climate change

shared by Javier E on 04 Aug 19 - No Cached
  • As the Arctic, including much of Siberia, warms at least twice as fast as the rest of the world, the permafrost — permanently frozen ground — is thawing
  • he loss of permafrost deforms the landscape itself, knocking down houses and barns. The migration patterns of animals hunted for centuries are shifting, and severe floods wreak havoc almost every spring
  • The water, washing out already limited dirt roads and rolling corpses from their graves, threatens entire villages with permanent inundation. Waves chew away the less frozen Arctic coastline.
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  • Indigenous peoples are more threatened than ever. Residents joust constantly with nature in unpredictable ways, leaving them feeling baffled, unsettled, helpless, depressed and irritated
  • “Everything is changing, people are trying to figure out how to adapt,” said Afanasiy V. Kudrin, 63, a farmer in Nalimsk, a village of 525 people above the Arctic Circle. “We need the cold to come back, but it just gets warmer and warmer and warmer.”
  • Climate change is a global phenomenon, but the shifts are especially pronounced in Russia, where permafrost covers some two-thirds of the country at depths ranging up to almost a mile.
  • “People don’t comprehend the scale of this change, and our government is not even thinking about it,
  • In a regionwide pattern, the average annual temperature in Yakutsk has risen more than four degrees, to 18.5 F from 14 F, over several decades, said Mr. Fedorov of the permafrost institute.
  • Warmer winters and longer summers are steadily thawing the frozen earth that covers 90 percent of Yakutia. The top layer that thaws in summer and freezes in winter can extend down as far as 10 feet where three feet used to be the maximum.
  • Nalimsk hunters once stored their fish and game in a 22-foot deep cave dug out of the permafrost, a kind of natural freezer. Now its thawing walls drip water, and the meat rots.
  • Even state-run institutions like the permafrost institute lack the means for the complicated field work needed to assess the full extent of permafrost loss. Nor can they gauge other fallout, like how much methane that microbes in the newly thawed ground produce, adding to global warming.
  • The loss of permafrost also afflicts the capital, Yakutsk. Subsiding ground has damaged about 1,000 buildings, said the mayor, Sardana Avksentieva, while roads and sidewalks require constant repair.
Javier E

America's democracy has become illiberal - The Washington Post - 1 views

www.washingtonpost.com/...6-a747-d03044780a02_story.html

democracy liberal public good market fundamentalism openness culture history crisis politics

shared by Javier E on 30 Dec 16 - No Cached
  • laws and rules did little to stop this descent. Many countries had adopted fine constitutions, put in place elaborate checks and balances, and followed best practices from the advanced world. But in the end, liberal democracy was eroded anyway
  • It turns out that what sustains democracy is not simply legal safeguards and rules, but norms and practices — democratic behavior.
  • The Founding Fathers were skeptical of democracy and conceived of America as a republic to mitigate some of the dangers of illiberal democracy. The Bill of Rights, the Supreme Court, state governments and the Senate are all bulwarks against majoritarianism
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  • In the media — the only industry protected explicitly in the Constitution — a tradition of public interest ownership and management aspired to educate the public. Today’s media have drifted from this tradition.
  • But the United States also developed a democratic culture, formed in large part by a series of informal buffers that worked in similar ways. Alexis de Tocqueville called them “associations” — meaning nongovernmental groups such as choir societies, rotary clubs and professional groups — and argued that they acted to “weaken the moral empire of the majority.”
  • The two prevailing dynamics in U.S. society over the past few decades have been toward greater democratic openness and market efficiency.
  • we are now getting to see what American democracy looks like without any real buffers in the way of sheer populism and demagoguery. The parties have collapsed, Congress has caved, professional groups are largely toothless, the media have been rendered irrelevant.
  • When I wrote a book about “illiberal democracy” in 2003, I noted that in polls, Americans showed greatest respect for the three most undemocratic institutions in the country: the Supreme Court, the Federal Reserve and the armed forces. Today, the first two have lost much of their luster, and only the latter remains broadly admired.
  • What we are left with today is an open, meritocratic, competitive society in which everyone is an entrepreneur, from a congressman to an accountant, always hustling for personal advantage. But who and what remain to nourish and preserve the common good, civic life and liberal democracy?
Javier E

This Age of Wonkery - The New York Times - 0 views

www.nytimes.com/...this-age-of-wonkery.html

intellectual leadership moral role model leader culture

shared by Javier E on 11 Apr 17 - No Cached
  • In his book, “The Ideas Industry,” Daniel W. Drezner says we’ve shifted from a landscape dominated by public intellectuals to a world dominated by thought leaders.
  • A public intellectual is someone like Isaiah Berlin, who is trained to comment on a wide array of public concerns from a specific moral stance.
  • A thought leader champions one big idea to improve the world — think Al Gore’s work on global warming.
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  • As Drezner puts it, intellectuals are critical, skeptical and tend to be pessimistic. Thought leaders are evangelists for their idea and tend to be optimistic.
  • The world of Davos-like conferences, TED talks and PopTech rewards thought leaders, not intellectuals
  • Intellectual life has fallen out of favor for several reasons
  • When George Orwell, Simone de Beauvoir or even Ralph Waldo Emerson were writing, they were hoping to radically change society, but nobody would confuse them with policy wonks.
  • In a polarized era, ideologically minded funders like George Soros or the Koch bothers will only pay for certain styles of thought work
  • In an unequal era, rich people like to go to Big Idea conferences, and when they do they want to hear ideas that are going to have some immediate impact
  • I’m struck by how people’s relationship to ideas has changed. Advertisement Continue reading the main story
  • public thinkers now conceive of themselves as legislative advisers.
  • In a low-trust era, people no longer have as much faith in grand intellectuals to serve as cultural arbiters.
  • there was a greater sense then than now, I think, that the very nature of society was up for grabs
  • there was a sense that the current fallen order was fragile and that a more just mode of living was out there to be imagined.
  • intellectual life was just seen as more central to progress. Intellectuals establish the criteria by which things are measured and goals are set. Intellectuals create the frameworks within which politicians operate
  • Doing that sort of work meant leading the sort of exceptional life that allowed you to emerge from the cave — to see truth squarely and to be fully committed to the cause. Creating a just society was the same thing as transforming yourself into a moral person.
krystalxu

Human Ancestors Tamed Fire Earlier Than Thought - History in the Headlines - 0 views

www.history.com/...amed-fire-earlier-than-thought

human ancestors fire history

shared by krystalxu on 23 Oct 17 - No Cached
  • became the first hominin to master flames, possibly in order to cook their food.
  • Despite the significance of kindling flames, when and where human ancestors learned how to do it remains a subject of debate and speculation.
  • “The evidence from Wonderwerk Cave suggests that Homo erectus had some familiarity with fire,”
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  • Our evidence from Wonderwerk is consistent with Homo erectus being able to eat cooked food.”
  • the researchers plan to investigate whether the cave’s Homo erectus inhabitants actually cooked
Javier E

Boys on the Side - The Atlantic - 1 views

www.theatlantic.com/...309062

hookup women gender culture

shared by Javier E on 31 Dec 17 - No Cached
  • Single young women in their sexual prime—that is, their 20s and early 30s, the same age as the women at the business-­school party—are for the first time in history more success­ful, on average, than the single young men around them. They are more likely to have a college degree and, in aggregate, they make more money.
  • What makes this remarkable development possible is not just the pill or legal abortion but the whole new landscape of sexual freedom—the ability to delay marriage and have temporary relationships that don’t derail education or career. To put it crudely, feminist progress right now largely depends on the existence of the hookup culture.
  • And to a surprising degree, it is women—not men—who are perpetuating the culture, especially in school, cannily manipulating it to make space for their success, always keeping their own ends in mind. For college girls these days, an overly serious suitor fills the same role an accidental pregnancy did in the 19th century: a danger to be avoided at all costs, lest it get in the way of a promising future.
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  • Did they want the hookup culture to go away—might they prefer the mores of an earlier age, with formal dating and slightly more obvious rules? This question, each time, prompted a look of horror. Reform the culture, maybe, teach women to “advocate for themselves”—a phrase I heard many times—but end it? Never.
  • “I would never come down on the hookup culture,” she said. “Plenty of women enjoy having casual sex.”
  • Most of the women considered success stories by their dormmates had a revelation and revised their plan, setting themselves on what was universally considered the path to success. “Now I’m like, I don’t even need to be getting married yet [or] have kids,” one of the less privileged women told the researchers in her senior year.
  • The sexual culture may be more coarse these days, but young women are more than adequately equipped to handle it, because unlike the women in earlier ages, they have more-important things on their minds, such as good grades and intern­ships and job interviews and a financial future of their own.
  • The most patient and thorough research about the hookup culture shows that over the long run, women benefit greatly from living in a world where they can have sexual adventure without commitment or all that much shame, and where they can enter into temporary relation­ships that don’t get in the way of future success.
  • what emerged from four years of research was the sense that hooking up was part of a larger romantic strategy, part of what Armstrong came to think of as a “sexual career.” For an upwardly mobile, ambitious young woman, hookups were a way to dip into relationships without disrupting her self-development or schoolwork. Hookups functioned as a “delay tactic,” Armstrong writes, because the immediate priority, for the privileged women at least, was setting themselves up for a career.
  • The women still had to deal with the old-fashioned burden of protecting their personal reputations, but in the long view, what they really wanted to protect was their future professional reputations. “Rather than struggling to get into relationships,” Armstrong reported, women “had to work to avoid them.”
  • Many did not want a relationship to steal time away from their friendships or studying.
  • at this university, and even more so at other, more prestigious universities they studied, they found the opposite: women who were managing their romantic lives like savvy headhunters. “The ambitious women calculate that having a relationship would be like a four-credit class, and they don’t always have time for it, so instead they opt for a lighter hookup,”
  • One of the great crime stories of the past 20 years, meanwhile, is the dramatic decline of rape and sexual assault. Between 1993 and 2008, the rate of those crimes against females dropped by 70 percent nationally.
  • Zoom out, and you see that for most women, the hookup culture is like an island they visit, mostly during their college years and even then only when they are bored or experimenting or don’t know any better. But it is not a place where they drown.
  • Does this mean that in the interim years, women are living a depraved, libertine existence, contributing to the breakdown of social order? Hardly. In fact, women have vastly more control over their actions and appetites than we have been led to believe
  • You could even say that what defines this era is an unusual amount of sexual control and planning
  • She is up to about 20,000 responses—the largest sample to date. In her survey, college seniors report an average of 7.9 hookups over four years, but a median of only five. (“Hookups” do not necessarily involve sex; students are instructed to use whatever definition their friends use.)
  • Researchers guess that about a quarter of college kids skip out on the hookup culture altogether, while a similar number participate with gusto—about 10 hookups or more (the lax­titutes?).
  • For the majority in the middle, the hookup culture is a place to visit freshman year, or whenever you feel like it, or after you’ve been through a breakup
  • Most important, hookups haven’t wrecked the capacity for intimacy. In England’s survey, 74 percent of women and about an equal number of men say they’ve had a relationship in college that lasted at least six months.
  • Equal numbers of men and women—about half—report to England that they enjoyed their latest hookup “very much.”
  • About 66 percent of women say they wanted their most recent hookup to turn into something more, but 58 percent of men say the same—not a vast difference
  • Almost all of the college women Armstrong and Hamilton interviewed assumed they would get married, and were looking forward to it. In England’s survey, about 90 percent of the college kids, male and female, have said they want to get married.
  • The hookup culture opened her horizons. She could study and work and date, and live on temporary intimacy. She could find her way to professional success, and then get married.
  • We’ve landed in an era that has produced a new breed of female sexual creature, one who acknowledges the eternal vulnerability of women but, rather than cave in or trap herself in the bell jar, instead looks that vulnerability square in the face and then manipulates it in unexpected, and sometimes hilarious, ways
  • The hookup culture is too bound up with everything that’s fabulous about being a young woman in 2012—the freedom, the confidence, the knowledge that you can always depend on yourself. The only option is what Hannah’s friends always tell her—stop doing what feels awful, and figure out what doesn’t.
  • Ultimately, the desire for a deeper human connection always wins out, for both men and women. Even for those business-school women, their hookup years are likely to end up as a series of photographs, buried somewhere on their Facebook page, that they do or don’t share with their husband—a memory that they recall fondly or sourly, but that hardly defines them.
mattrenz16

Opinion: Why Biden must stop Erdogan's abuse of counterterrorism rhetoric - CNN - 0 views

www.cnn.com/...index.html

shared by mattrenz16 on 11 Mar 21 - No Cached
  • After 13 Turkish hostages were found dead in Northern Iraq on Feb. 14, Turkey arrested hundreds of people, including prominent members of the pro-Kurdish opposition Peoples' Democratic Party (HDP). The government even opened investigations into HDP members of parliament and human rights activists Hüda Kaya and Ömer Faruk Gergerlioğlu, who had actively fought alongside the victims' families to bring the hostages home safely.
  • According to the Turkish Association of Journalists' Annual Media Monitoring Report, one in six journalists are currently on trial in Turkey. Since 2016, at least 160 media outlets have been closed. The Turkey representative of Reporters Without Borders (RSF), Erol Önderoğlu, responsible for monitoring and advocating for press freedom in the country, is currently on trial and facing up to 14 years in prison on charges of "propagandizing for a terrorist organization," "openly inciting to commit crimes" and "praising the crime and the criminal."
  • His organization says Önderoğlu and his co-defendants face these "spurious charges" solely for guest editing a newspaper that was forced to close after the attempted coup. Can Dündar, another prominent veteran journalist and editor of a paper that has seen nearly half of its staff imprisoned, was sentenced in December to more than 27 years in prison on terrorism charges. In November, an appeals court upheld a life sentence against Hidayet Karaca, a journalist and president of a now-closed TV broadcasting group. On Feb. 15, three former staffers of a shuttered newspaper, along with co-chief editor and human rights lawyer Eren Keskin, were sentenced to a combined 20 years and 10 months in prison on terrorism charges.
  • ...4 more annotations...
  • The remaining platforms for discussion in Turkey are rapidly shrinking. The government is cracking down on social media, and thousands could be arrested and charged with insulting the President or spreading terrorist propaganda. Human Rights Watch notes that hundreds are being investigated or detained by police for social media posts deemed to "create fear and panic" about Covid-19, some of which included criticism of the government's response to the pandemic.
  • Turkey is now expanding its powers to crush civil society under the guise of "combatting terrorism" with a new bill authorizing the government to block the donations and assets of non-government organizations like human rights groups and close them if members are charged with terrorism. The law was introduced after Turkey already shut down and seized the assets of at least 1,500 NGOs between 2016 and 2019.
  • The US cannot cooperate on security matters with a country that has justified human rights abuses under the banner of counterterrorism and lost all credibility on real terror threats -- thereby undermining the broader NATO alliance. Biden should also press for the release of political prisoners at the forefront of the struggle for freedom in Turkey.
  • As a bipartisan majority of the Senate put it in a recent letter to the President, Biden should urge the Turkish government to "end their crackdown on dissent... release political prisoners... and reverse their authoritarian course." Otherwise, Turkey will continue to exploit tragedies like the deaths of hostages to further entrench Erdogan's rule through the guise of "counterterrorism" to the detriment of its citizens.
cartergramiak

Opinion | On Afghanistan, Biden Ditches the Generals - The New York Times - 0 views

www.nytimes.com/...biden-afghanistan-war.html

politics Culture US biden

shared by cartergramiak on 19 Apr 21 - No Cached
  • Awash in grief and anger, we invaded Afghanistan after 9/11 to hunt down Osama bin Laden and punish the Taliban for letting him turn a maze of caves into a launching pad to attack America.
  • I remember touring Afghanistan and Iraq with Obama’s defense secretary, Robert Gates, at the time, flying over the snow-capped mountains that make Afghanistan a natural fortress and sinkhole for empires. I asked him if the president had been rolled by the generals. “That’s ridiculous,” Gates snapped, adding: “Anybody who reads history has to approach these things with some humility because you can’t know. Nobody knows what the last chapter ever looks like.”
  • As Douglas Lute, a three-star Army general who was the Afghan war czar during the Bush and Obama administrations, told government interviewers in 2015 for the secret “Afghanistan Papers,” a project on how things went a cropper: “What are we trying to do here? We didn’t have the foggiest notion of what we were undertaking.”
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  • The U.S. has built a stable of weapons that can kill people wherever it desires. Drones and bombs that can go and drop anywhere we want them to. But the U.S. never bothered to figure out the rest of the equation.
aidenborst

Some reluctant Democrats consider ditching filibuster for voting bill despite grim pros... - 0 views

www.cnn.com/...index.html

politics US history crisis Culture policy GOP Angus-King Voting Tammy-Duckworth Illinois

shared by aidenborst on 03 Jun 21 - No Cached
  • Some defenders of the Senate's filibuster rules are reconsidering their past refusal to gut the potent stall tactic if Republicans carry through with their plans to block Democratic legislation to rewrite the nation's voting and campaign finance laws.
  • Democrats say they expect growing demands to change the filibuster rules later this month when the battle over voting rights heads to the Senate floor, hoping that the pressure will be enough to convince their party's most stalwart filibuster defender, Sen. Joe Manchin of West Virginia, to buckle and agree to gut the filibuster -- though he's showing no signs of caving.
  • One of them: Sen. Angus King, a Maine independent who has been among the handful of members in the Senate Democratic Caucus to embrace overhauling Senate filibuster rules to let legislation advance by a simple majority of 51 senators.
  • ...9 more annotations...
  • King is making clear that his view could indeed change if Republicans block the elections bill later this month, something he alluded to earlier this spring and made clear in an interview this week with CNN.
  • "We have to defend democracy," King said. "And I'm afraid that our colleagues have put us in that position. I'm very reluctant to modify the filibuster. But I don't feel I can stand by and see our system subverted."
  • Asked if he'd be open to backing the nuclear option -- a tactic to change Senate rules along straight party lines -- King said bluntly: "Yes."
  • Asked about Manchin's concerns that gutting the filibuster would effectively blow up the Senate, Duckworth said, "They're blowing up the right of Americans to vote all across the country."
  • "I am adamantly opposed to dividing our country any further on anything that basically, such as a major policy change as that, goes down partisan lines and could be very detrimental, I think, very harmful to our country," Manchin said when asked about changing the filibuster rules.
  • Yet the pressure is only bound to be ratcheted up in the days ahead.
  • "I spent 23 years defending people's rights to vote around the world so I'm gonna choose defending Americans rights to vote over 100 senators to mount a filibuster any day," Democratic Sen. Tammy Duckworth of Illinois told CNN.
  • "We're still talking," Manchin told CNN last week, referring to his efforts to craft a bipartisan agreement on a narrower piece of legislation aimed at restoring a key aspect of the 1965 Voting Rights Act gutted by the Supreme Court eight years ago.
  • Some defenders of the Senate's filibuster rules are reconsidering their past refusal to gut the potent stall tactic if Republicans carry through with their plans to block Democratic legislation to rewrite the nation's voting and campaign finance laws.
martinelligi

Opinion | On Afghanistan, Biden Ditches the Generals - The New York Times - 0 views

www.nytimes.com/...biden-afghanistan-war.html

afghanistan conflict

shared by martinelligi on 18 Apr 21 - No Cached
  • Awash in grief and anger, we invaded Afghanistan after 9/11 to hunt down Osama bin Laden and punish the Taliban for letting him turn a maze of caves into a launching pad to attack America.
  • Even then, it was clear that our attempt to turn Afghanistan and Iraq into model democracies was not going well. Touring those countries, Gates could barely leave the small secured zones.
  • Gates told reporters he had only just learned the “eye-opener” that the Taliban were attracting so many fighters because they paid more. Generals in Afghanistan said the Taliban were giving fighters $250 to $300 a month, while the Afghan Army was paying about $120. So Gates, employing the American way of throwing more money at a problem, got the recruits a raise to $240.
  • ...2 more annotations...
  • As vice president, Biden was a lone voice in the Oval Office objecting to the surge in Afghanistan. He told Obama, if you let them, the generals will box you in and string it ou
  • Trump was shooting from the hip but his instinct to withdraw was right. And Biden was right to ignore dire warnings about what will happen when we leave. The Taliban cannot be trusted; they’re true believers in a medieval ideology. A power-sharing arrangement with the Taliban was never going to work.
Javier E

Ancient human migration into Europe revealed via genome analysis | Anthropology | The G... - 0 views

www.theguardian.com/...eanderthals-genetic-sequencing

human migration europe genome analysis anthropology ancient

shared by Javier E on 08 Apr 21 - No Cached
  • Genetic sequencing found the remains came from individuals who were more closely linked to present-day populations in east Asia and the Americas than populations in Europe.
  • All the “Bacho Kiro cave individuals have Neanderthal ancestors five-seven generations before they lived, suggesting that the admixture [mixing] between these first humans in Europe and Neanderthals was common,” said Hajdinjak.
  • Previous evidence for early human-Neanderthal mixing in Europe came from a single individual called the Oase 1, dating back 40,000 years and found in Romania.
  • ...1 more annotation...
  • “We do not know who the first Europeans were that ventured into an unknown land,” he said.“By analysing their genomes, we are figuring out a part of our own history that has been lost in time.”
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