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mimiterranova

GOP group 'Stop Stacey' targets Abrams ahead of expected 2022 run | TheHill - 0 views

  • GOP group 'Stop Stacey' targets Abrams ahead of expected 2022 run By Julia Manchester - 02/01/21 09:19 AM EST 863 17,083 AddThis Sharing ButtonsShare to FacebookFacebookFacebookShare to TwitterTwitterTwitter Share   Just In... Fauci: CDC will release new guidance for vaccinated Americans 'very soon' Healthcare — 2m 39s ago Veteran PAC slams Tucker Carlson for comments on female service members BriefingRoom BlogRoll — 24m 3s ago US officials debating sending millions of AstraZeneca doses awaiting clearance overseas: report Administration — 48m 11s ago Biden denounces hate, violence against Asian Americans: 'It must stop' News — 1h 29m ago Biden administration to implement testing programs in schools as part of reopening effort field
  • publican strategists aligned with Georgia Gov. Brian KempBrian KempGeorgia Senate votes to repeal no-excuse absentee voting Two Republicans can stop voter suppression Trump fires back at WSJ editorial urging GOP to move on MORE (R) on Monday launched an outside group aimed at stopping a potential 2022 gubernatorial run by Democrat Stacey Abrams.
  • "We will do whatever it takes to expose Stacey Abrams’ radical network, highlight her dangerous agenda, and ultimately defeat her — and her left-wing candidates — at the ballot box," the group's senior strategist, Jeremy Brand, said in a statement. "There is no time to waste: We must stand up, fight back, and Stop Stacey.”
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  • In the two years since Abram's first run, her group Fair Fight has registered tens of thousands of voters in the Peach State and raised $100 million.
anonymous

China clamps down in hidden hunt for coronavirus origins | AP - 0 views

  • Deep in the lush mountain valleys of southern China lies the entrance to a mine shaft that once harbored bats with the closest known relative of the COVID-19 virus.
  • A bat research team visiting recently managed to take samples but had them confiscated
  • And a team of Associated Press journalists was tailed by plainclothes police in multiple cars who blocked access to roads and sites in late November.
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  • the Chinese government is strictly controlling all research into its origins, clamping down on some while actively promoting fringe theories that it could have come from outside China.
  • it is monitoring their findings and mandating that the publication of any data or research must be approved by a new task force managed by China’s cabinet, under direct orders from President Xi Jinping,
  • The clampdown comes from the top
  • a pattern of government secrecy and top-down control that has been evident throughout the pandemic.
  • this culture has delayed warnings about the pandemic, blocked the sharing of information with the World Health Organization and hampered early testing. Scientists familiar with China’s public health system say the same practices apply to sensitive research.
  • The pandemic has crippled Beijing’s reputation on the global stage,
  • China’s leaders are far from alone in politicizing research into the origins of the virus
  • severing ties between Chinese and American scientists and complicating the search for virus origins
cartergramiak

Opinion | Amy Coney Barrett's Originalism Threatens Our Freedoms - The New York Times - 0 views

  • In 1987, Robert Bork was denied confirmation to the Supreme Court because his originalist beliefs were deemed a serious threat to constitutional rights. Originalism is no less dangerous for those rights today, yet Judge Amy Coney Barrett’s repeated statements professing her belief in originalism have been met with little objection.
  • But rights in the 21st century should not be determined by the understandings and views of centuries ago. This would lead to terrible results.
  • Throughout American history, the Supreme Court has rejected originalism and protected countless rights that cannot possibly be justified under that theory. For example, the court has interpreted the word “liberty” in the Constitution to protect the right to marry, to procreate, to custody of one’s children, to keep the family together, to control the upbringing of one’s children, to purchase and use contraceptives, to obtain an abortion, to engage in private adult consensual same-sex sexual activity, and to refuse medical treatment.
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  • Justice Scalia, who died in 2016, repeatedly and unequivocally urged that Roe be overruled, arguing that the Constitution says nothing about abortion and states should be allowed to decide the question for themselves. Judge Barrett’s scholarly writings suggest she would have no hesitation in overruling Roe, either, nor those “liberty” decisions. She wrote, “I tend to agree with those who say that a justice’s duty is to the Constitution and that it is thus more legitimate for her to enforce her best understanding of the Constitution rather than a precedent she thinks clearly in conflict with it.”
  • The court, voting 5-4, said that this violated the principle that Congress must treat all states alike. But no such requirement is found in the Constitution. Moreover, the Congress that ratified the 14th Amendment imposed Reconstruction on Southern states, showing that it did not mean to treat all states alike.
  • But now, with the confirmation of Judge Barrett, it will be a dominant theory on the Supreme Court. Make no mistake, it is just as much a threat to all of our rights as when Robert Bork espoused it more than 30 years ago.
agrubb5

New research rewrites history of when Covid-19 took off in the U.S. - 0 views

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    This article discusses the origins of the outbreak of covid-19 in the US and how it may have possible been somewhat prevented if its origins were more understood.
lilyrashkind

10 Things You May Not Know About the Jamestown Colony - HISTORY - 0 views

  • In May of 1607, a hearty group of Englishmen arrived on the muddy shores of modern-day Virginia under orders from King James I to establish an English colony. But despite their efforts,
  • In December of 1606, the Virginia Company, under charter from King James I, sent an expedition to establish an English settlement in North America. When their ships, the Susan Constant, Godspeed and Discovery, arrived near the banks of the James River on May 14, 1607, 104 men and boys set foot on what would soon become Jamestown. The initial group contained well-to-do adventurers, a handful of artisans and craftsmen, and laborers eager to forge a new home. Notably absent were members of the opposite sex. It would be another nine long months before any women arrived at the fledgling colony. 
  • While the terrain might have appeared ideal from the deck of a ship—unoccupied and ripe with natural resources—the Virginia Company established its settlement on a swath of swampy land with no source of fresh water. Soon after, the men began to perish. Only 38 of the 104 original settlers were still alive by January 1608. 
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  • Before more colonists arrived from England, the population of Jamestown dwindled. The Virginia Company had predicted that disease would manifest, and lives would be lost. Concerned about prying eyes and an ambush on a weakened colony, they had stressed "above all things" that the colonists hide the sick and bury the dead in unmarked graves. The men followed orders, burying their deceased out of sight behind the fort wall. When the death toll spiked between May and September of 1607, they also made use of double burials with two men laid to rest in the same shaft.
  • Surrounded by Powhatan’s warriors and trapped inside the fort, the settlers eventually ran out of food and were forced to eat whatever they could find: horses, dogs, rats, snakes, leather shoes and, according to forensic evidence, even each other.
  • The Virginia Company offered attractive incentives for would-be wives: free transportation, a plot of land, a dowry of clothing and furnishings. They also allowed the women to choose their husbands after entertaining the eager suitors. The tactic had some success, and, the women, in theory, became America’s first mail-order brides.
  • King James I had a strong, and well-known, distaste for tobacco. “A custome lothsome to the eye, hatefull to the Nose,” he once declared. It’s ironic that this very crop gave Jamestown its economic viability. The settlement had struggled to find a marketable commodity that it could trade and ship back to England for profit. The colonists dabbled in forestry, silk making and glassmaking, with little financial return.
  • . Thereafter, each new English colony sought its own legislature. Although there were challenges and power struggles, the concept of elections, creation of laws and power through and by the people, began in America's first English settlement.
  • Before their arrival, European explorers assumed America's climate would match that of other lands situated at the same latitude. They soon discovered that the New World was both hotter and colder than they expected. To make matters worse, the already harsh and unpredictable environment was exacerbated by climate change, namely a “Little Ice Age” that lasted from 1550 to 1800.
  • No one knows where or how Rolfe obtained the seeds. Until then, Spain had controlled tobacco on the European markets and selling seeds to non-Spaniards was a crime punishable by death. Rolfe may have smuggled the seeds from Bermuda, where some of the fleet was shipwrecked for 10 months before arriving in Jamestown, or somewhere in the Caribbean. Either way, the risk paid off.
  • Historians believe that Rolfe either falsified his report to conceal what the English had done or that the White Lion swapped flags with a Dutch ship while out at sea, causing Rolfe to incorrectly record the ship’s country of origin.
  • Active archaeological excavation, research and analysis have been ongoing since 1994 at the original site of Jamestown. Archaeologists have found parts of the palisade of the original 1607 fort, discovered the site of the second church and unearthed the remains of a handful of the settlement’s early inhabitants.
Javier E

Federal Judge Defends Clarence Thomas in New Book - The New York Times - 0 views

  • “By cherry-picking his opinions or misrepresenting them, Justice Thomas’s critics claim that his originalism favors the rich over the poor, the strong over the weak and corporations over consumers,” the book says. Instead, Judge Thapar writes, “Justice Thomas’s originalism more often favors the ordinary people who come before the court — because the core idea behind originalism is honoring the will of the people.”
Javier E

Study Offers New Twist in How the First Humans Evolved - The New York Times - 0 views

  • Scientists have revealed a surprisingly complex origin of our species, rejecting the long-held argument that modern humans arose from one place in Africa during one period in time.
  • By analyzing the genomes of 290 living people, researchers concluded that modern humans descended from at least two populations that coexisted in Africa for a million years before merging in several independent events across the continent.
  • “There is no single birthplace,”
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  • Previous research had found that modern humans and Neanderthals shared a common ancestor that lived 600,000 years ago. Neanderthals expanded across Europe and Asia, interbred with modern humans coming out of Africa, and then became extinct about 40,000 years ago.
  • Human DNA also points to Africa. Living Africans have a vast amount of genetic diversity compared with other people. That’s because humans lived and evolved in Africa for thousands of generations before small groups — with comparatively small gene pools — began expanding to other continents.
  • Brenna Henn, a geneticist at the University of California, Davis, and her colleagues developed software to run large-scale simulations of human history. The researchers created many scenarios of different populations existing in Africa over different periods of time and then observed which ones could produce the diversity of DNA found in people alive today.
  • The researchers analyzed DNA from a range of African groups, including the Mende, farmers who live in Sierra Leone in West Africa; the Gumuz, a group descended from hunter-gatherers in Ethiopia; the Amhara, a group of Ethiopian farmers; and the Nama, a group of hunter-gatherers in South Africa.
  • The researchers compared these Africans’ DNA with the genome of a person from Britain. They also looked at the genome of a 50,000-year-old Neanderthal found in Croatia
  • The researchers concluded that as far back as a million years ago, the ancestors of our species existed in two distinct populations. Dr. Henn and her colleagues call them Stem1 and Stem2.
  • Even after these mergers 120,000 years ago, people with solely Stem1 or solely Stem2 ancestry appear to have survived
  • About 600,000 years ago, a small group of humans budded off from Stem1 and went on to become the Neanderthals. But Stem1 endured in Africa for hundreds of thousands of years after that, as did Stem2.
  • If Stem1 and Stem2 had been entirely separate from each other, they would have accumulated a large number of distinct mutations in their DNA. Instead, Dr. Henn and her colleagues found that they had remained only moderately different — about as distinct as living Europeans and West Africans are today. The scientists concluded that people had moved between Stem1 and Stem2, pairing off to have children and mixing their DNA.
  • it’s possible that bands of these two groups moved around a lot over the vast stretches of time during which they existed on the continent.
  • About 120,000 years ago, the model indicates, African history changed dramatically.
  • In southern Africa, people from Stem1 and Stem2 merged, giving rise to a new lineage that would lead to the Nama and other living humans in that region
  • Elsewhere in Africa, a separate fusion of Stem1 and Stem2 groups took place. That merger produced a lineage that would give rise to living people in West Africa and East Africa, as well as the people who expanded out of Africa.
  • It’s possible that climate upheavals forced Stem1 and Stem2 people into the same regions, leading them to merge into single groups.
  • Paleoanthropologists and geneticists have found evidence pointing to Africa as the origin of our species. The oldest fossils that may belong to modern humans, dating back as far as 300,000 years, have been unearthed there. So were the oldest stone tools used by our ancestors.
  • The DNA of the Mende people showed that their ancestors had interbred with Stem2 people just 25,000 years ago. “It does suggest to me that Stem2 was somewhere around West Africa,”
  • She and her colleagues are now adding more genomes from people in other parts of Africa to see if they affect the models.
  • It’s possible they will discover other populations that endured in Africa for hundreds of thousands of years, ultimately helping produce our species as we know it today.
  • Dr. Scerri speculated that living in a network of mingling populations across Africa might have allowed modern humans to survive while Neanderthals became extinct. In that arrangement, our ancestors could hold onto more genetic diversity, which in turn might have helped them endure shifts in the climate, or even evolve new adaptations.
  • “This diversity at the root of our species may have been ultimately the key to our success,”
Javier E

Ibram Kendi's Crusade against the Enlightenment - 0 views

  • Over the last few days that question has moved me to do a deeper dive into Kendi’s work myself—both his two best-sellers, Stamped from the Beginning and How to Be and Antiracist, and an academic article written in praise of his PhD adviser, Molefi Kete Asante of Temple University.
  • That has, I think, allowed me to understand both the exact nature and implications of the positions that Kendi is taking and the reason that they have struck such a chord in American intellectual life. His influence in the US—which is dispiriting in itself—is a symptom of a much bigger problem.
  • In order to explain the importance of Asante’s creation of the nation’s first doctoral program in black studies, Kendi presents his own vision of the history of various academic disciplines. His analytical technique in “Black Doctoral Studies” is the same one he uses in Stamped from the Beginning. He strings together clearly racist quotes arguing for black racial inferiority from a long list of nineteenth- and twentieth-century scholars
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  • Many of these scholars, he correctly notes, adopted the German model of the research university—but, he claims, only for evil purposes. “As racist ideas jumped off their scholarly pages,” he writes, “American scholars were especially enamored with the German ideal of the disinterested, unbiased pursuit of truth through original scholarly studies, and academic freedom to propagandize African inferiority and European superiority [sic].”
  • just as Kendi argues in Stamped from the Beginning that the racism of some of the founding fathers irrevocably and permanently brands the United States as a racist nation, he claims that these disciplines cannot be taken seriously because of the racism of some of their founders
  • Kendi complains in the autobiographical sections of How to Be an Antiracist that his parents often talked the same way to him. Nor does it matter to him that the abolitionists bemoaning the condition of black people under slavery were obviously blaming slavery for it. Any negative picture of any group of black people, to him, simply fuels racism.
  • Two critical ideas emerge from this article. The first is the rejection of the entire western intellectual tradition on the grounds that it is fatally tainted by racism, and the need for a new academic discipline to replace that tradition.
  • the second—developed at far greater length in Kendi’s other works—is that anyone who finds European and white North American culture to be in any way superior to the culture of black Americans, either slave or free, is a racist, and specifically a cultural racist or an “assimilationist” who believes that black people must become more like white people if they are to progress.
  • Kendi, in Stamped from the Beginning, designated Phyllis Wheatley, William Lloyd Garrison, Harriet Beecher Stowe, Sojourner Truth, W. E. B. DuBois, E. Franklin Frazier, Kenneth and Mamie Clark, and other black and white champions of abolition and equal rights as purveyors of racist views. At one time or another, each of them pointed to the backward state of many black people in the United States, either under slavery or in inner-city ghettos, and suggested that they needed literacy and, in some cases, better behavior to advance.
  • because racism is the only issue that matters to him, he assumes—wrongly—that it was the only issue that mattered to them, and that their disciplines were nothing more than exercises in racist propaganda.
  • This problem started, he says, “back in the so-called Age of Enlightenment.” Elsewhere he calls the word “enlightenment” racist because it contrasts the light of Europe with the darkness of Africa and other regions.
  • In fact, the western intellectual tradition of the eighteenth century—the Enlightenment—developed not as an attempt to establish the superiority of the white race, but rather to replace a whole different set of European ideas based on religious faith, the privilege of certain social orders, and the divine right of kings
  • many thinkers recognized the contradictions between racism and the principles of the Enlightenment—as well as its contradiction to the principles of the Christian religion—from the late eighteenth century onward. That is how abolitionist movements began and eventually succeeded.
  • Like the last movement of Beethoven’s Ninth Symphony—which has become practically the alternate national anthem of Japan—those principles are not based upon white supremacy, but rather on a universal idea of common humanity which is our only hope for living together on earth.
  • The western intellectual tradition is not his only target within modern life; he feels the same way about capitalism, which in his scheme has been inextricably bound together with racism since the early modern period.
  • “To love capitalism,” he says, “is to end up loving racism. To love racism is to end up loving capitalism.” He has not explained exactly what kind of economic system he would prefer, and his advocacy for reparations suggests that he would be satisfied simply to redistribute the wealth that capitalism has created.
  • Last but hardly least, Kendi rejects the political system of the United States and enlightenment ideas of democracy as well.
  • I am constantly amazed at how few people ever mention his response to a 2019 Politico poll about inequality. Here it is in full.
  • To fix the original sin of racism, Americans should pass an anti-racist amendment to the U.S. Constitution that enshrines two guiding anti-racist principals: Racial inequity is evidence of racist policy and the different racial groups are equals. The amendment would make unconstitutional racial inequity over a certain threshold, as well as racist ideas by public officials (with “racist ideas” and “public official”
  • The DOA would be responsible for preclearing all local, state and federal public policies to ensure they won’t yield racial inequity, monitor those policies, investigate private racist policies when racial inequity surfaces, and monitor public officials for expressions of racist ideas. The DOA would be empowered with disciplinary tools to wield over and against policymakers and public officials who do not voluntarily change their racist policy and ideas.
  • In other words, to undo the impact of racism as Kendi understands it, the United States needs a totalitarian government run by unaccountable “formally trained experts in racism”—that is, people like Ibram X. Kendi—who would exercise total power over all levels of government and private enterprise
  • Kendi evidently realizes that the American people acting through their elected representatives will never accept his antiracist program and equalize all rewards within our society, but he is so committed to that program that he wants to throw the American political system out and create a dictatorial body to implement it.
  • How did a man pushing all these ideas become so popular? The answer, I am sorry to say, is disarmingly simple. He is not an outlier in the intellectual history of the last half-century—quite the contrary.
  • The Enlightenment, in retrospect, made a bold claim that was bound to get itself into trouble sooner or later: that the application of reason and the scientific method to human problems could improve human life. That idea was initially so exciting and the results of its application for about two centuries were so spectacular that it attained a kind of intellectual hegemony, not only in Europe, but nearly all over the world.
  • As the last third of the twentieth century dawned, however, the political and intellectual regime it had created was running into new problems of its own. Science had allowed mankind to increase its population enormously, cure many diseases, and live a far more abundant life on a mass scale.
  • But it had also led to war on an undreamed-of scale, including the actual and potential use of nuclear weapons
  • As higher education expanded, the original ideas of the Enlightenment—the ones that had shaped the humanities—had lost their novelty and some of their ability to excite.
  • last but hardly least, the claimed superiority of reason over emotion had been pushed much too far. The world was bursting with emotions of many kinds that could no longer be kept in check by the claims of scientific rationality.
  • A huge new generation had grown up in abundance and security.
  • The Vietnam War, a great symbol of enlightenment gone tragically wrong, led not only to a rebellion against American military overreach but against the whole intellectual and political structure behind it.
  • The black studies movement on campuses that produced Molefi Kete Asante, who in turn gave us Ibram X. Kendi, was only one aspect of a vast intellectual rebellion
  • Some began to argue that the Enlightenment was simply a new means of maintaining male supremacy, and that women shared a reality that men could not understand. Just five years ago in her book Sex and Secularism, the distinguished historian Joan Wallach Scott wrote, “In fact, gender inequality was fundamental to the articulation of the separation of church and state that inaugurated Western modernity. . . .Euro-Atlantic modernity entailed a new order of women’s subordination” (emphasis in original). Gay and gender activists increasingly denied that any patterns of sexual behavior could be defined as normal or natural, or even that biology had any direct connection to gender. The average graduate of elite institutions, I believe, has come to regard all those changes as progress, which is why the major media and many large corporations endorse them.
  • Fundamentalist religion, apparently nearly extinct in the mid-twentieth century, has staged an impressive comeback in recent decades, not only in the Islamic world but in the United States and in Israe
  • Science has become bureaucratized, corrupted by capitalism, and often self-interested, and has therefore lost a good deal of the citizenry’s confidence.
  • One aspect of the Enlightenment—Adam Smith’s idea of free markets—has taken over too much of our lives.
  • in the academy, postmodernism promoted the idea that truth itself is an illusion and that every person has the right to her own morality.
  • The American academy lost its commitment to Enlightenment values decades ago, and journalism has now followed in its wake. Ju
  • Another aspect of the controversy hasn’t gotten enough attention either. Kendi is a prodigious fundraiser, and that made him a real catch for Boston University.
  • No matter what happens to Ibram X. Kendi now, he is not an anomaly in today’s intellectual world. His ideas are quite typical, and others will make brilliant careers out of them as well
  • We desperately need thinkers of all ages to keep the ideas of the Enlightenment alive, and we need some alternative institutions of higher learning to cultivate them once again. But they will not become mainstream any time soon. The last time that such ideas fell off the radar—at the end of the Roman Empire—it took about one thousand years for their renaissance to begin
  • We do not as individuals have to give into these new ideas, but it does no good to deny their impact. For the time being, they are here to stay.
Javier E

What Hannah Arendt's Work Tells Us About Ukraine - The Atlantic - 0 views

  • The toxic nationalism and open racism of Nazi Germany, only recently defeated; the Soviet Union’s ongoing, cynical attacks on liberal values and what it called “bourgeois democracy”; the division of the world into warring camps; the large influx of refugees; the rise of new forms of broadcast media capable of pumping out disinformation and propaganda on a mass scale; the emergence of an uninterested, apathetic majority, easily placated with simple bromides and outright lies; and above all the phenomenon of totalitarianism, which she described as an “entirely new form of government”—all of these things led Arendt to believe that a darker era was about to begin.
  • Once again, we are living in a world that Arendt would recognize, a world in which it seems “as though mankind had divided itself between those who believe in human omnipotence (who think that everything is possible if one knows how to organize masses for it) and those for whom powerlessness has become the major experience of their lives”
  • In the totalitarian world, trust has dissolved. The masses “believe everything and nothing, think that everything was possible and that nothing was true.”
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  • because Arendt feared for the future, much of The Origins of Totalitarianism was in fact focused on an excavation of the past.
  • the principle that led her down this path remains important: To grapple with a broad social trend, look at its history, try to find its origins, try to understand what happened when it last appeared, in another country or another century
  • To explain Nazi anti-Semitism, Arendt reached back not only to the history of the Jews in Germany but also to the history of European racism and imperialism, and to the evolution of the notion of the “rights of man”—which we now more commonly speak of as “human rights.” To have such rights, she observed, you must not only live in a state that can guarantee them; you must also qualify as one of that state’s citizens.
  • the questions Arendt asks remain absolutely relevant today. She was fascinated by the passivity of so many people in the face of dictatorship, by the widespread willingness, even eagerness, to believe lies and propaganda
  • it offers us a kind of dual methodology, two different ways of thinking about the phenomenon of autocracy.
  • To explain this phenomenon, Arendt zeroes in on human psychology, especially the intersection between terror and loneliness. By destroying civic institutions, whether sports clubs or small businesses, totalitarian regimes kept people away from one another and prevented them from sharing creative or productive projects.
  • when each person felt himself isolated from the rest, resistance became impossible. Politics in the broadest sense became impossible too: “Terror can rule absolutely only over men who are isolated against each other … Isolation may be the beginning of terror; it certainly is its most fertile ground; it always is its result.”
  • it is impossible not to wonder whether the nature of modern work and information, the shift from “real life” to virtual life and the domination of public debate by algorithms that increase emotion, anger, and division, hasn’t created some of the same results
  • In a world where everyone is supposedly “connected,” loneliness and isolation once again are smothering activism, optimism, and the desire to participate in public life.
  • he 20th-century totalitarian model has not been banished; it can be brought back, at any place and at any time.
  • The Origins of Totalitarianism does not contain a set of policy prescriptions, or directions on how to fix things. Instead it offers proposals, experiments, different ways to think about the lure of autocracy and the seductive appeal of its proponents as we grapple with them in our own time
Javier E

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

  • 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.
Javier E

What Drives Success? - NYTimes.com - 0 views

  • It may be taboo to say it, but certain ethnic, religious and national-origin groups are doing strikingly better than Americans overall.
  • These facts don’t make some groups “better” than others, and material success cannot be equated with a well-lived life. But willful blindness to facts is never a good policy.
  • Comprehensive data published by the Russell Sage Foundation in 2013 showed that the children of Chinese, Korean and Vietnamese immigrants experienced exceptional upward mobility regardless of their parents’ socioeconomic or educational background.
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  • The most comforting explanation of these facts is that they are mere artifacts of class — rich parents passing on advantages to their children — or of immigrants arriving in this country with high skill and education levels. Important as these factors are, they explain only a small part of the picture.
  • Take New York City’s selective public high schools like Stuyvesant and Bronx Science, which are major Ivy League feeders. For the 2013 school year, Stuyvesant High School offered admission, based solely on a standardized entrance exam, to nine black students, 24 Hispanics, 177 whites and 620 Asians. Among the Asians of Chinese origin, many are the children of restaurant workers and other working-class immigrants.
  • Merely stating the fact that certain groups do better than others — as measured by income, test scores and so on — is enough to provoke a firestorm in America today, and even charges of racism.
  • The irony is that the facts actually debunk racial stereotypes.
  • Nigerians make up less than 1 percent of the black population in the United States, yet in 2013 nearly one-quarter of the black students at Harvard Business School were of Nigerian ancestry; over a fourth of Nigerian-Americans have a graduate or professional degree, as compared with only about 11 percent of whites.
  • By 1990, United States-born Cuban children — whose parents had arrived as exiles, many with practically nothing — were twice as likely as non-Hispanic whites to earn over $50,000 a year. All three Hispanic United States senators are Cuban-Americans.
  • Meanwhile, some Asian-American groups — Cambodian- and Hmong-Americans, for example — are among the poorest in the country, as are some predominantly white communities in central Appalachia.
  • MOST fundamentally, groups rise and fall over time.
  • while Asian-American kids overall had SAT scores 143 points above average in 2012 — including a 63-point edge over whites — a 2005 study of over 20,000 adolescents found that third-generation Asian-American students performed no better academically than white students.
  • The fact that groups rise and fall this way punctures the whole idea of “model minorities” or that groups succeed because of innate, biological differences. Rather, there are cultural forces at work.
  • the strikingly successful groups in America today share three traits that, together, propel success
  • The first is a superiority complex — a deep-seated belief in their exceptionality. The second appears to be the opposite — insecurity, a feeling that you or what you’ve done is not good enough. The third is impulse control.
  • research shows that some groups are instilling them more frequently than others, and that they are enjoying greater success.
  • Ironically, each element of the Triple Package violates a core tenet of contemporary American thinking.
  • it’s precisely this unstable combination that generates drive: a chip on the shoulder, a goading need to prove oneself. Add impulse control — the ability to resist temptation — and the result is people who systematically sacrifice present gratification in pursuit of future attainment.
  • We know that group superiority claims are specious and dangerous, yet every one of America’s most successful groups tells itself that it’s exceptional in a deep sense.
  • That insecurity should be a lever of success is another anathema in American culture. Feelings of inadequacy are cause for concern or even therapy; parents deliberately instilling insecurity in their children is almost unthinkable. Yet insecurity runs deep in every one of America’s rising groups; and consciously or unconsciously, they tend to instill it in their children.
  • Numerous studies, including in-depth field work conducted by the Harvard sociologist Vivian S. Louie, reveal Chinese immigrant parents frequently imposing exorbitant academic expectations on their children (“Why only a 99?”), making them feel that “family honor” depends on their success.
  • In a study of thousands of high school students, Asian-American students reported the lowest self-esteem of any racial group, even as they racked up the highest grades.
  • Moreover, being an outsider in a society — and America’s most successful groups are all outsiders in one way or another — is a source of insecurity in itself. Immigrants worry about whether they can survive in a strange land, often communicating a sense of life’s precariousness to their children.
  • Finally, impulse control runs against the grain of contemporary culture as well. Countless books and feel-good movies extol the virtue of living in the here and now, and people who control their impulses don’t live in the moment.
  • The dominant culture is fearful of spoiling children’s happiness with excessive restraints or demands. By contrast, every one of America’s most successful groups takes a very different view of childhood, inculcating habits of discipline from a very early age
  • Needless to say, high-achieving groups don’t instill these qualities in all their members. They don’t have to
  • At the same time, if members of a group learn not to trust the system, if they don’t think people like them can really make it, they will have little incentive to engage in impulse control.
  • success comes at a price. Each of the three traits has its own pathologies
  • Even when it functions relatively benignly as an engine of success, the combination of these three traits can still be imprisoning — precisely because of the kind of success it tends to promote. Individuals striving for material success can easily become too focused on prestige and money, too concerned with external measures of their own worth.
  • Only in combination do these qualities generate drive and what Tocqueville called the “longing to rise.”
  • It’s just much harder when you have to do it on your own, when you can’t draw on the cultural resources of a broader community, when you don’t have role models or peer pressure on your side, and instead are bombarded daily with negative images of your group in the media.
  • But it would be ridiculous to suggest that the lack of an effective group superiority complex was the cause of disproportionate African-American poverty. The true causes barely require repeating
  • Nor does the lack of a group superiority narrative prevent any given individual African-American from succeeding. It simply creates an additional psychological and cultural hurdle that America’s most successful groups don’t have to overcome.
  • Culture is never all-determining. Individuals can defy the most dominant culture and write their own scripts
  • The same factors that cause poverty — discrimination, prejudice, shrinking opportunity — can sap from a group the cultural forces that propel success. Once that happens, poverty becomes more entrenched.
  • Disappearing blue-collar jobs and greater returns to increasingly competitive higher education give a tremendous edge to groups that disproportionately produce individuals driven, especially at a young age, to excel and to sacrifice present satisfactions for long-term gains.
  • THE good news is that it’s not some magic gene generating these groups’ disproportionate success. Nor is it some 5,000-year-old “education culture” that only they have access to. Instead their success is significantly propelled by three simple qualities open to anyone.
  • The way to develop this package of qualities — not that it’s easy, or that everyone would want to — is through grit.
  • It requires turning the ability to work hard, to persevere and to overcome adversity into a source of personal superiority. This kind of superiority complex isn’t ethnically or religiously exclusive. It’s the pride a person takes in his own strength of will.
  • research shows that perseverance and motivation can be taught, especially to young children.
  • The United States itself was born a Triple Package nation, with an outsize belief in its own exceptionality, a goading desire to prove itself to aristocratic Europe (Thomas Jefferson sent a giant moose carcass to Paris to prove that America’s animals were bigger than Europe’s) and a Puritan inheritance of impulse control.
  • But prosperity and power had their predictable effect, eroding the insecurity and self-restraint that led to them. By 2000, all that remained was our superiority complex, which by itself is mere swagger, fueling a culture of entitlement and instant gratification.
  • the trials of recent years — the unwon wars, the financial collapse, the rise of China — have, perversely, had a beneficial effect: the return of insecurity.
Javier E

DNA Deciphers Roots of Modern Europeans - NYTimes.com - 0 views

  • today’s Europeans descend from three groups who moved into Europe at different stages of history.
  • The first were hunter-gatherers who arrived some 45,000 years ago in Europe. Then came farmers who arrived from the Near East about 8,000 years ago.
  • Finally, a group of nomadic sheepherders from western Russia called the Yamnaya arrived about 4,500 years ago. The authors of the new studies also suggest that the Yamnaya language may have given rise to many of the languages spoken in Europe today.
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  • the new studies were “a major game-changer. To me, it marks a new phase in ancient DNA research.”
  • Until about 9,000 years ago, Europe was home to a genetically distinct population of hunter-gatherers, the researchers found. Then, between 9,000 and 7,000 years ago, the genetic profiles of the inhabitants in some parts of Europe abruptly changed, acquiring DNA from Near Eastern populations.
  • Archaeologists have long known that farming practices spread into Europe at the time from Turkey. But the new evidence shows that it wasn’t just the ideas that spread — the farmers did, too.
  • the Yamnaya, who left behind artifacts on the steppes of western Russia and Ukraine dating from 5,300 to 4,600 years ago. The Yamnaya used horses to manage huge herds of sheep, and followed their livestock across the steppes with wagons full of food and water.
  • “You have groups which are as genetically distinct as Europeans and East Asians. And they’re living side by side for thousands of years.”
  • Between 7,000 and 5,000 years ago, however, hunter-gatherer DNA began turning up in the genes of European farmers. “There’s a breakdown of these cultural barriers, and they mix,”
  • About 4,500 years ago, the final piece of Europe’s genetic puzzle fell into place. A new infusion of DNA arrived — one that is still very common in living Europeans, especially in central and northern Europe.
  • The closest match to this new DNA, both teams of scientists found, comes from skeletons found in Yamnaya graves in western Russia and Ukraine.
  • The hunter-gatherers didn’t disappear, however. They managed to survive in pockets across Europe between the farming communities.
  • it was likely that the expansion of Yamnaya into Europe was relatively peaceful. “It wasn’t Attila the Hun coming in and killing everybody,”
  • the most likely scenario was that the Yamnaya “entered into some kind of stable opposition” with the resident Europeans that lasted for a few centuries. But then gradually the barriers between the cultures eroded.
  • the Yamnaya didn’t just expand west into Europe, however. The scientists examined DNA from 4,700-year-old skeletons from a Siberian culture called the Afanasievo. It turns out that they inherited Yamnaya DNA, too.
  • was surprised by the possibility that Yamnaya pushed out over a range of about 4,000 miles. “
  • For decades, linguists have debated how Indo-European got to Europe. Some favor the idea that the original farmers brought Indo-European into Europe from Turkey. Others think the language came from the Russian steppes thousands of years later.
  • he did think the results were consistent with the idea that the Yamnaya brought Indo-European from the steppes to Europe.
  • The eastward expansion of Yamnaya, evident in the genetic findings, also supports the theory, Dr. Willerslev said. Linguists have long puzzled over an Indo-European language once spoken in western China called Tocharian. It is only known from 1,200-year-old manuscripts discovered in ancient desert towns. It is possible that Tocharian was a vestige of the eastern spread of the Yamnaya.
  • the new studies were important, but were still too limited to settle the debate over the origins of Indo-European. “I don’t think we’re there yet,” he said.
  • Dr. Heggarty speculated instead that early European farmers, the second wave of immigrants, may have brought Indo-European to Europe from the Near East. Then, thousands of years later, the Yamnaya brought the language again to Central Europe.
Javier E

New Statesman - Why the West Rules - For Now: the Patterns of History and What They Rev... - 0 views

  • East and west have always been geopolitical constructions whose shifting cultural meanings - from the conflict between Catholic and Orthodox Christianity in the early Middle Ages to the current obsession with China - reflect changing patterns of power. A classical archaeologist by training, Ian Morris begins this highly ambitious volume by returning to prehistoric times, when east and west were geographical expressions. For Morris, "the west" means the societies that expanded "from the original core in south-west Asia to encompass the Mediterranean Basin and Europe, and in the last few centuries America and Australasia, too", while "the east expanded from its original core between China's Yellow and Yangtze rivers, and today stretches from Japan in the north into the countries of Indochina in the south".
  • he offers a materialist explanation, with the aim of developing nothing less than a law-governed science of history.
  • In Morris's account, the ultimate origin of the west's primacy is to be found in the domestication of plants and animals that occurred in the western core around 9500BC, some 2,000 years before it did in the east. He is far from claiming that geography is destiny in any simple sense. As he points out, the meaning of geography changes along with technological and social development. Five thousand years ago, society was developing most rapidly in Egypt and Mesopotamia, and the geographical location of Portugal, Spain, France and Britain - "stuck out from Europe into the Atlantic" - was a great disadvantage. But when, 500 years ago, new kinds of ships appeared that could cross what had always been impassable oceans, sticking out into the Atlantic became highly advantageous
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  • Of all the social sciences, economics has come closest to formulating law-like principles. The trouble is that they fail to explain some of the largest historical changes. Ask what makes sustained economic growth possible, and economists will tell you that certain institutions are required - private property, enforceable contracts and the rule of law, for example. Yet none of these is common in China, where economic growth has occurred over the past 30 years on a scale unprecedented in history.
  • It is an impressive achievement, a grand theory of history that can be compared meaningfully with those of Toynbee and Marx
  • As Morris sees it, it is not Greek philosophy, Roman law, Judaeo-Christian monotheism or the European Enlightenment that enabled the west's rise to global power, but the brute fact of location, interacting with universal laws of biology and sociology.
  • “The important history is global and evolutionary," he writes, "telling the story of how we got from single-celled organisms to the Singularity."
  • If Darwin is right, we are highly adventitious animals, chance products of a process of natural selection that is going nowhere in particular. Like so many others, Morris has turned evolution into a kind of fairy tale.
lenaurick

Hitler's 'Mein Kampf' to be republished in Germany - CNN.com - 0 views

  • It will not appear in its original form but will be heavily annotated to expose the "lies, half-truths and vicious tirades,"
  • December 31, 70 years after Hitler's death.
  • Their version holds meticulously documented hindsight into Nazi terror up as a mirror to the party's original declared intents. It wants to spoil these to those who may still feel attracted to them today.
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  • Germany's justice system has vowed that any republication or distribution of the original book without proper annotation is to remain illegal.
  • the still effective symbolic power of the book,"
  • "It seeks to thoroughly deconstruct Hitler's propaganda in a lasting manner and thus to undermine
  • "There is hardly any book that is more overladen with such a multitude of myths,
Javier E

Japanese Culture: 4th Edition (Updated and Expanded) (Kindle version) (Studies of the W... - 0 views

  • It is fitting that Japan’s earliest remaining works, composed at a time when the country was so strongly under the civilizing influence of China, should be of a historical character. In the Confucian tradition, the writing of history has always been held in the highest esteem, since Confucianists believe that the lessons of the past provide the best guide for ethical rule in the present and future. In contrast to the Indians, who have always been absorbed with metaphysical and religious speculation and scarcely at all with history, the Chinese are among the world’s greatest record-keepers.
  • he wrote that it is precisely because life and nature are changeable and uncertain that things have the power to move us.
  • The turbulent centuries of the medieval age produced many new cultural pursuits that catered to the tastes of various classes of society, including warriors, merchants, and even peasants. Yet, coloring nearly all these pursuits was miyabi, reflected in a fundamental preference on the part of the Japanese for the elegant, the restrained, and the subtly suggestive.
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  • “Nothing in the West can compare with the role which aesthetics has played in Japanese life and history since the Heian period”; and “the miyabi spirit of refined sensibility is still very much in evidence” in modern aesthetic criticism.9
  • there has run through history the idea that the Japanese are, in terms of their original nature (that is, their nature before the introduction from the outside of such systems of thought and religion as Confucianism and Buddhism), essentially an emotional people. And in stressing the emotional side of human nature, the Japanese have always assigned high value to sincerity (makoto) as the ethic of the emotions.
  • If the life of the emotions thus had an ethic in makoto, the evolution of mono no aware in the Heian period provided it also with an aesthetic.
  • Tsurayuki said, in effect, that people are emotional entities and will intuitively and spontaneously respond in song and verse when they perceive things and are moved. The most basic sense of mono no aware is the capacity to be moved by things, whether they are the beauties of nature or the feelings of people,
  • One of the finest artistic achievements of the middle and late Heian period was the evolution of a native style of essentially secular painting that reached its apex in the narrative picture scrolls of the twelfth century. The products of this style of painting are called “Yamato [that is, Japanese] pictures” to distinguish them from works categorized as “Chinese pictures.”
  • The Fujiwara epoch, in literature as well as the visual arts, was soft, approachable, and “feminine.” By contrast, the earlier Jōgan epoch had been forbidding, secretive (esoteric), and “masculine.”
  • Despite the apparent lust of the samurai for armed combat and martial renown, much romanticized in later centuries, the underlying tone of the medieval age in Japan was from the beginning somber, pessimistic, and despairing. In The Tale of Genji the mood shifted from satisfaction with the perfections of Heian courtier society to uncertainty about this life and a craving for salvation in the next.
  • Despite political woes and territorial losses, the Sung was a time of great advancement in Chinese civilization. Some scholars, impressed by the extensive growth in cities, commerce, maritime trade, and governmental bureaucratization in the late T’ang and Sung, have even asserted that this was the age when China entered its “early modern” phase. The Sung was also a brilliant period culturally.
  • the fortuitous combination of desire on the part of the Sung to increase its foreign trade with Japan and the vigorous initiative taken in maritime activity by the Taira greatly speeded the process of transmission.
  • The Sung period in China, on the other hand, was an exceptional age for scholarship, most notably perhaps in history and in the compilation of encyclopedias and catalogs of art works. This scholarly activity was greatly facilitated by the development of printing, invented by the Chinese several centuries earlier.
  • In addition to reviving interest in Japanese poetry, the use of kana also made possible the evolution of a native prose literature.
  • peasantry, who formed the nucleus of what came to be known as the True Sect of Pure Land Buddhism. Through the centuries, this sect has attracted one of the largest followings among the Japanese, and its founder, Shinran, has been canonized as one of his country’s most original religious thinkers.
  • True genre art, picturing all classes at work and play, did not appear in Japan until the sixteenth century. The oldest extant genre painting of the sixteenth century is a work, dating from about 1525, called “Views Inside and Outside Kyoto” (rakuchū-rakugai zu).
  • the aesthetic principles that were largely to dictate the tastes of the medieval era. We have just remarked the use of sabi. Another major term of the new medieval aesthetics was yūgen, which can be translated as “mystery and depth.” Let
  • One of the basic values in the Japanese aesthetic tradition—along with such things as perishability, naturalness, and simplicity—is suggestion. The Japanese have from earliest times shown a distinct preference for the subtleties of suggestion, intimation, and nuance, and have characteristically sought to achieve artistic effect by means of “resonances” (yojō).
  • Amidism was not established as a separate sect until the time of the evangelist Hōnen (1133–1212).
  • But even in Chōmei we can observe a tendency to transform what is supposed to be a mean hovel into something of beauty based on an aesthetic taste for “deprivation” (to be discussed later in this chapter) that evolved during medieval times.
  • Apart from the proponents of Pure Land Buddhism, the person who most forcefully propagated the idea of universal salvation through faith was Nichiren (1222–82).
  • Nichiren held that ultimate religious truth lay solely in the Lotus Sutra, the basic text of the Greater Vehicle of Buddhism in which Gautama had revealed that all beings possess the potentiality for buddhahood.
  • At the time of its founding in Japan by Saichō in the early ninth century, the Tendai sect had been based primarily on the Lotus Sutra; but, in the intervening centuries, Tendai had deviated from the Sutra’s teachings and had even spawned new sects, like those of Pure Land Buddhism, that encouraged practices entirely at variance with these teachings.
  • Declaring himself “the pillar of Japan, the eye of the nation, and the vessel of the country,”14 Nichiren seems even to have equated himself with Japan and its fate.
  • The kōan is especially favored by what the Japanese call the Rinzai sect of Zen, which is also known as the school of “sudden enlightenment” because of its belief that satori, if it is attained, will come to the individual in an instantaneous flash of insight or awareness. The other major sect of Zen, Sōtō, rejects this idea of sudden enlightenment and instead holds that satori is a gradual process to be attained primarily through seated meditation.
  • Fought largely in Kyoto and its environs, the Ōnin War dragged on for more than ten years, and after the last armies withdrew in 1477 the once lovely capital lay in ruins. There was no clear-cut victor in the Ōnin War. The daimyos had simply fought themselves into exhaustion,
  • Yoshimasa was perhaps even more noteworthy as a patron of the arts than his grandfather, Yoshimitsu. In any case, his name is just as inseparably linked with the flourishing of culture in the Higashiyama epoch (usually taken to mean approximately the last half of the fifteenth century) as Yoshimitsu’s is with that of Kitayama.
  • The tea room, as a variant of the shoin room, evolved primarily in the sixteenth century.
  • Shukō’s admonition about taking care to “harmonize Japanese and Chinese tastes” has traditionally been taken to mean that he stood, in the late fifteenth century, at a point of transition from the elegant and “aristocratic” kind of Higashiyama chanoyu just described, which featured imported Chinese articles, to a new, Japanese form of the ceremony that used native ceramics,
  • the new kind of tea ceremony originated by Shukō is called wabicha, or “tea based on wabi.” Developed primarily by Shukō’s successors during the sixteenth century, wabicha is a subject for the next chapter.
  • The Japanese, on the other hand, have never dealt with nature in their art in the universalistic sense of trying to discern any grand order or structure; much less have they tried to associate the ideal of order in human society with the harmonies of nature. Rather,
  • The Chinese Sung-style master may have admired a mountain, for example, for its enduring, fixed quality, but the typical Japanese artist (of the fifteenth century or any other age) has been more interested in a mountain for its changing aspects:
  • Zen culture of Muromachi Japan was essentially a secular culture. This seems to be strong evidence, in fact, of the degree to which medieval Zen had become secularized: its view of nature was pantheistic and its concern with man was largely psychological.
  • Nobunaga’s castle at Azuchi and Hideyoshi’s at Momoyama have given their names to the cultural epoch of the age of unification. The designation of this epoch as Azuchi-Momoyama (or, for the sake of convenience, simply Momoyama) is quite appropriate in view of the significance of castles—as represented by these two historically famous structures—in the general progress, cultural and otherwise, of these exciting years.
  • Along with architecture, painting was the art that most fully captured the vigorous and expansive spirit of the Momoyama epoch of domestic culture during the age of unification. It was a time when many styles of painting and groups of painters flourished. Of the latter, by far the best known and most successful were the Kanō,
  • Motonobu also made free use of the colorful Yamato style of native art that had evolved during the Heian period and had reached its pinnacle in the great narrative picture scrolls of the twelfth and thirteenth centuries.
  • what screen painting really called for was color, and it was this that the Kanō artists, drawing on the native Yamato tradition, added to their work with great gusto during the Momoyama epoch. The color that these artists particularly favored was gold, and compositions done in ink and rich pigments on gold-leaf backgrounds became the most characteristic works of Momoyama art.
  • there could hardly be a more striking contrast between the spirits of two ages than the one reflected in the transition from the subdued monochromatic art of Japan’s medieval era to the blazing use of color by Momoyama artists, who stood on the threshold of early modern times.
  • aware, which, as we saw in Chapter 3, connotes the capacity to be moved by things. In the period of the Shinkokinshū, when Saigyō lived, this sentiment was particularly linked with the aesthetic of sabi or “loneliness” (and, by association, sadness). The human condition was essentially one of loneliness;
  • During the sixteenth century the ceremony was further developed as wabicha, or tea (cha) based on the aesthetic of wabi. Haga Kōshirō defines wabi as comprising three kinds of beauty: a simple, unpretentious beauty; an imperfect, irregular beauty; and an austere, stark beauty.
  • The alternate attendance system also had important consequences in the cultural realm, contributing to the development for the first time of a truly national culture. Thus, for example, the daimyos and their followers from throughout the country who regularly visited Edo were the disseminators of what became a national dialect or “lingua franca” and, ultimately, the standard language of modern Japan.
  • They also fostered the spread of customs, rules of etiquette, standards of taste, fashions, and the like that gave to Japanese everywhere a common lifestyle.
  • “[Tokugawa-period] statesmen thought highly of agriculture, but not of agriculturalists.”6 The life of the average peasant was one of much toil and little joy. Organized into villages that were largely self-governing, the peasants were obliged to render a substantial portion of their farming yields—on average, perhaps 50 percent or more—to the samurai, who provided few services in return. The resentment of peasants toward samurai grew steadily throughout the Tokugawa period and was manifested in countless peasant rebellions
  • Although in the long run the seclusion policy undeniably limited the economic growth of Tokugawa Japan by its severe restrictions both on foreign trade and on the inflow of technology from overseas, it also ensured a lasting peace that made possible a great upsurge in the domestic economy, especially during the first century of shogunate rule.
  • Both samurai and peasants were dependent almost solely on income from agriculture and constantly suffered declines in real income as the result of endemic inflation; only the townsmen, who as commercialists could adjust to price fluctuations, were in a position to profit significantly from the economic growth of the age.
  • We should not be surprised, therefore, to find this class giving rise to a lively and exuberant culture that reached its finest flowering in the Genroku epoch at the end of the seventeenth and the beginning of the eighteenth centuries. The mainstays of Genroku culture were the theatre, painting (chiefly in the form of the woodblock print), and prose fiction,
  • The Japanese had, of course, absorbed Confucian thinking from the earliest centuries of contact with China, but for more than a millennium Buddhism had drawn most of their intellectual attention. Not until the Tokugawa period did they come to study Confucianism with any great zeal.
  • One of the most conspicuous features of the transition from medieval to early modern times in Japan was the precipitous decline in the vigor of Buddhism and the rise of a secular spirit.
  • The military potential and much of the remaining landed wealth of the medieval Buddhist sects had been destroyed during the advance toward unification in the late sixteenth century. And although Buddhism remained very much part of the daily lives of the people, it not only ceased to hold appeal for many Japanese intellectuals but indeed even drew the outright scorn and enmity of some.
  • it was the Buddhist church—and especially the Zen sect—that paved the way for the upsurge in Confucian studies during Tokugawa times. Japanese Zen priests had from at least the fourteenth century on assiduously investigated the tenets of Sung Neo-Confucianism, and in ensuing centuries had produced a corpus of research upon which the Neo-Confucian scholarship of the Tokugawa period was ultimately built.
  • Yamaga Sokō is generally credited as the formulator of the code of bushidō, or the “way of the warrior.”4 Certainly he was a pioneer in analyzing the role of the samurai as a member of a true ruling elite and not simply as a rough, and frequently illiterate, participant in the endless civil struggles of the medieval age.
  • The fundamental purpose of Neo-Confucian practice is to calm one’s turbid ki to allow one’s nature (ri) to shine forth. The person who achieves this purpose becomes a sage, his ri seen as one with the universal principle, known as the “supreme ultimate” (taikyoku), that governs all things.
  • Neo-Confucianism proposed two main courses to clarify ri, one objective and the other subjective.7 The objective course was through the acquisition of knowledge by means of the “investigation of things,” a phrase taken by Chu Hsi from the Chinese classic The Great Learning (Ta hsüeh). At the heart of things to investigate was history,
  • Quite apart from any practical guidance to good rulership it may have provided, this Neo-Confucian stress on historical research proved to be a tremendous spur to scholarship and learning in general during the Tokugawa period;8 and, as we will see in the next chapter, it also facilitated the development of other, heterodox lines of intellectual inquiry.
  • the subjective course appeared to have been taken almost directly from Buddhism, and in particular Zen. It was the course of “preserving one’s heart by holding fast to seriousness,” which called for the clarification of ri by means remarkably similar to Zen meditation.
  • The calendrical era of Genro ku lasted from 1688 until 1703, but the Genroku cultural epoch is usually taken to mean the span of approximately a half-century from, say, 1675 until 1725. Setting the stage for this rise of a townsman-oriented culture was nearly a century of peace and steady commercial growth.
  • places of diversion and assignation, these quarters were the famous “floating worlds” (ukiyo) of Tokugawa fact and legend. Ukiyo, although used specifically from about this time to designate such demimondes, meant in the broadest sense the insubstantial and ever-changing existence in which man is enmeshed.
  • ukiyo15 always carried the connotation that life is fundamentally sad; but, in Genroku times, the term was more commonly taken to mean a world that was pleasurable precisely because it was constantly changing, exciting, and up-to-date.
  • the Tokugawa period was not at all like the humanism that emerged in the West from the Renaissance on. Whereas modern Western humanism became absorbed with people as individuals, with all their personal peculiarities, feelings, and ways, Japanese humanism of the Tokugawa period scarcely conceived of the existence of true individuals at all; rather, it focused on “the people” and regarded them as comprising essentially types, such as samurai, farmers, and courtesans.
  • there is little in the literature as a whole of that quality—character development—that is probably the single most important feature of the modern Western novel.
  • Although shogunate authorities and Tokugawa-period intellectuals in general had relatively little interest in the purely metaphysical side of Chu Hsi’s teachings, they found his philosophy to be enormously useful in justifying or ideologically legitimizing the feudal structure of state and society that had emerged in Japan by the seventeenth century.
  • With its radical advocacy of violent irrationality—to the point of psychosis—Hagakure has shocked many people. But during Japan’s militarist years of the 1930s and World War II, soldiers and others hailed it as something of a bible of samurai behavior, and the postwar nationalist writer Mishima Yukio was even inspired to write a book in praise of its values.
  • It is significant that many of the leading prose writers, poets, and critics of the most prominent journal of Japanese romanticism, Bungakukai (The Literary World, published from 1893 until 1898), were either converts to or strongly influenced by Protestant Christianity, the only creed in late Meiji Japan that gave primacy to the freedom and spiritual independence of the individual. The absolutism embodied in the Meiji Constitution demanded strict subordination of the interests of the individual to those of the state;
  • The feeling of frustration engendered by a society that placed such preponderant stress upon obedience to the group, especially in the form of filial piety toward one’s parents and loyalty to the state, no doubt accounts for much of the sense of alienation observable in the works of so many modern Japanese writers.
  • These writers have been absorbed to an unusual degree with the individual, the world of his personal psychology, and his essential loneliness. In line with this preoccupation, novelists have perennially turned to the diary-like, confessional tale—the so-called I-novel—as their preferred medium of expression.
  • In intellectual and emotional terms, the military came increasingly to be viewed as the highest repository of the traditional Japanese spirit that was the sole hope for unifying the nation to act in a time of dire emergency.
  • The enemy that had led the people astray was identified as those sociopolitical doctrines and ideologies that had been introduced to Japan from the West during the preceding half-century or so along with the material tools of modernization.
  • If there is a central theme to this book, it is that the Japanese, within the context of a history of abundant cultural borrowing from China in premodern times and the West in the modern age, have nevertheless retained a hard core of native social, ethical, and cultural values by means of which they have almost invariably molded and adapted foreign borrowing to suit their own tastes and purposes.
Javier E

Peter Strzok just gave a hard-to-rebut defense of the objectivity of the Russia investi... - 0 views

  • In the closing days of the campaign though, the two most important stories about the Clinton and Trump investigations were ones that solely worked to the eventual winner’s advantage.
  • On Halloween 2016, the New York Times detailed what was known about the investigation into Russian interference (an effort addressed earlier that month in an unusual public statement from the government). The headline, though, summarized the good news for Trump’s effort: “Investigating Donald Trump, F.B.I. Sees No Clear Link to Russia.”
  • The other important story seemed, at the time, much bigger. A few days before the article above, former FBI director James B. Comey revealed that the FBI was looking at emails involving Clinton found on former New York representative Anthony Weiner’s laptop. A few days later, Comey announced that his initial evaluation of Clinton’s behavior remained unchanged even with the new evidence — but the damage was done. The announcement is often cited as the difference-maker in the close election results.
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  • An important detail: The initial draft of the letter Comey sent to Congress to inform them of the new emails was reportedly written by Strzok.
  • Put another way, there’s been a concerted effort to explain away precisely the contradiction that Strzok notes: If he didn’t want Trump to win, why didn’t he do something to keep Trump from winning? (And by extension, why do something that seemed very likely to hurt Clinton’s chances?)
  • If you were an FBI agent in possession of information about how an adviser to Trump’s campaign knew about the existence of emails stolen by the Russians that disparaged Clinton, or who knew about the extent of the relationship between Trump’s former campaign chairman and Russian interests, or who knew that there was an active surveillance operation underway targeting another former adviser to the campaign, or who knew God-knows-what-else the FBI knows that hasn’t been made public — why would you not interject that information in the few days before the election as the results were obviously tightening?
  • But no evidence has emerged to suggest that Strzok leaked anything about what he knew. Even if Strzok and Comey released the information about Weiner’s laptop believing that Clinton was going to win, within a week of that announcement the trend looked far different. Nonetheless, Strzok appears to have done nothing to reveal what he knew
  • Much of Trump’s dismissal of the Russia investigation hinges on this idea that Strzok was biased against him, tainting the entire probe through to Mueller’s efforts. As new Post-Schar School polling makes clear, this line of argument has helped shift perceptions of the investigation, with about half the country seeing the probe as more of a distraction than as something serious.
  • The fairest assumption, then, is that the probe’s origins were precisely what Strzok (and others) have suggested: An effort to determine whether Trump’s campaign intentionally aided the Russian effort at interference.
Javier E

Language and the Invention of Writing - Talking Points Memo - 0 views

  • Language is not an invention. As best we can tell it is an evolved feature of the human brain.
  • Critically, it is something that is hardwired into us.
  • Writing is an altogether different and artificial thing.
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  • there’s nothing natural about it or inevitable.
  • There have been a number of independent originations of writing in human history.
  • But our modern world is dominated by only two lines of descent: the character system which is used in China and with some modifications much of East Asia and the ancestor of the alphabet we use as readers and writers of English.
  • What is particularly fascinating is that most historians of writing believe that this invention – the alphabet, designed by and for sub-literate Semites living on the borderlands of Egypt about 4,000 years ago – is likely the origin point of all modern alphabets.
  • the creators of the alphabets that now dominate South Asia (originating 2500 to 3000 years ago) also seem to have borrowed at least the idea of the alphabet from these Semitic innovators, though others believe they are an indigenous creation.
  • The deep history of these letters we are now communicating through is like the DNA – or perhaps rather the record of the DNA – of human cognition and thought, processed through language and encoded into writing.
g-dragon

The History and Origins of Hinduism - 0 views

  • The term Hinduism as a religious label refers to the indigenous religious philosophy of the peoples living in modern day India and the rest of the Indian subcontinent.
  • Hinduism is the oldest of the world's religions, but there is no known historical figure credited with being its founder.
  • The term Hindu is derived from the name of River Indus, which flows through northern India.
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  • Hinduism as a term to define a set of religious beliefs first appeared in a 7th century CE Chinese text.
  • According to scholars, the evolution of Hinduism may be divided into three periods: the ancient period (3000 BCE-500 CD), the medieval period (500 to 1500 CE) and the modern period (1500 to present).
g-dragon

History of the Caste System in India - 0 views

  • The origins of the caste system in India and Nepal are shrouded, but it seems to have originated more than two thousand years ago. Under this system, which is associated with Hinduism, people were categorized by their occupations.
  • Although originally caste depended upon a person's work, it soon became hereditary. Each person was born into a unalterable social status.
  • Reincarnation is one of the basic beliefs in Hinduism; after each life, a soul is reborn into a new material form. A particular soul's new form depends upon the virtuousness of its previous behavior.
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  • Souls can move not only among different levels of human society but also into other animals - hence the vegetarianism of many Hindus. Within a life cycle, people had little social mobility. They had to strive for virtue during their present lives in order to attain a higher station the next time around.
  • The three key areas of life dominated by caste were marriage, meals and religious worship
  • Marriage across caste lines was strictly forbidden; most people even married within their own sub-caste or jati.
  • At meal times, anyone could accept food from the hands of a Brahmin, but a Brahmin would be polluted if he or she took certain types of food from a lower caste person. At the other extreme, if an untouchable dared to draw water from a public well, he or she polluted the water and nobody else could use it.
  • If the shadow of an untouchable touched a Brahmin, he/she would be polluted, so untouchables had to lay face-down at a distance when a Brahmin passed.
  • People who violated social norms could be punished by being made "untouchables." This was not the lowest caste - they and their descendants were completely outside of the caste system.
  • Mohandas Gandhi advocated emancipation for the Dalits, too, coining the term harijan or "Children of God" to describe them.
  • Curiously, non-Hindu populations in India sometimes organized themselves into castes as well.
  • The Bhagavad Gita, however, from c. 200 BCE-200 CE, emphasizes the importance of caste. In addition, the "Laws of Manu" or Manusmriti from the same era defines the rights and duties of the four different castes or varnas.
  • Thus, it seems that the Hindu caste system began to solidify sometime between 1000 and 200 BCE.
  • The caste system was not absolute during much of Indian history. For example, the renowned Gupta Dynasty, which ruled from 320 to 550 CE, were from the Vaishya caste rather than the Kshatriya.
  • From the 12th century onwards, much of India was ruled by Muslims. These rulers reduced the power of the Hindu priestly caste, the Brahmins.
  • When the British Raj began to take power in India in 1757, they exploited the caste system as a means of social control.The British allied themselves with the Brahmin caste, restoring some of its privileges that had been repealed by the Muslim rulers. However, many Indian customs concerning the lower castes seemed discriminatory to the British and were outlawed.
  • During the 1930s and 40s, the British government made laws to protect the "Scheduled castes" - untouchables and low-caste people.
  • The untouchables did work that no-one else would do, like scavenging animal carcasses, leather-work, or killing rats and other pests. They could not be cremated when they died.
  • India's new government instituted laws to protect the "Scheduled castes and tribes" - including both the untouchables and groups who live traditional lifestyles. These laws include quota systems to ensure access to education and to government posts.
  • Over the past sixty years, therefore, in some ways, a person's caste has become more of a political category than a social or religious one.
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