John Berkeley Quotes

Few men think, yet all will have opinions. Hence men’s opinions are superficial and confused.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

I don't think," he said, "that a vicar is supposed to beat a bishop to death, or even back to death." Mr. Berkeley looked down upon the remains of Bishop Bernard. "If anyone asks, we'll say he fell over," he said. "Lots of times.

Please write and tell me about London, I live for the day when I step off the boat-train and feel its dirty sidewalks under my feet. I want to walk up Berkeley Square and down Wimpole Street and stand in St.Paul's where John Donne preached and sit on the step Elizabeth sat on when she refused to enter the Tower, and like that. A newspaper man I know, who was stationed in London during the war, says tourists go to England with preconceived notions, so they always find exactly what they go looking for. I told him I'd go looking for the England of English literature, and he said: "Then it's there.

The most perfect character is supposed to lie between those extremes; retaining an equal ability and taste for books, company, and business; preserving in conversation that discernment and delicacy which arise from polite letters; and in business, that probity and accuracy which are the natural result of a just philosophy.

how vain, I say, it is to expect demonstration and certainty in things not capable of it; and refuse assent to very rational propositions, and act contrary to very plain and clear truths, because they cannot be made out so evident as to surmount every the least (I will not say reason, but) pretence of doubting.

He’s writing his name in water,” I said. “What’s that?” It was the half-regretful term—borrowed from the headstone of John Keats—that Crabtree used to describe his own and others’ failure to express a literary gift through any actual writing on paper. Some of them, he said, just told lies; others wove plots out of the gnarls and elf knots of their lives and then followed them through to resolution. That had always been Crabtree’s chosen genre—thinking his way into an attractive disaster and then attempting to talk his way out, leaving no record and nothing to show for his efforts but a reckless reputation and a small dossier in the files of the Berkeley and New York City police departments.

The Truth about America’s Silicon Valley- Angels in the Silicon Riveting and insightful regarding progressivism and the social upheavals living in the Silicon Valley.- John Yoo, UC Berkeley Constitutional Lawyer, novelist, and public servant

So that I do not see how those who make revelation alone the sole object of faith can say, That it is a matter of faith, and not of reason, to believe that such or such a proposition, to be found in such or such a book, is of divine inspiration; unless it be revealed that that proposition, or all in that book, was communicated by divine inspiration. Without such a revelation, the believing, or not believing, that proposition, or book, to be of divine authority, can never be matter of faith, but matter of reason; and such as I must come to an assent to only by the use of my reason, which can never require or enable me to believe that which is contrary to itself: it being impossible for reason ever to procure any assent to that which to itself appears unreasonable.

Nor need we fear that this philosophy, while it endeavors to limit our inquiries to common life, should ever undermine the reasonings of common life, and carry its doubts so far as to destroy all action, as well as speculation. Nature will always maintain her rights, and prevail in the end over any abstract reasoning whatsoever. Though we should conclude, for instance, as in the foregoing section, that, in all reasonings from experience, there is a step taken by the mind which is not supported by any argument or process of the understanding; there is no danger that these reasonings, on which almost all knowledge depends, will ever be affected by such a discovery. If the mind be not engaged by argument to make this step, it must be induced by some other principle of equal weight and authority; and that principle will preserve its influence as long as human nature remains the same. What that principle is may well be worth the pains of inquiry.

At the University of California, San Diego the year before racial preferences were banned in the late 1990s, exactly one black student out of 3,268 freshmen made honors. A few years later after students who once would have been “mismatched” to Berkeley or UCLA were now admitted to schools such as UC San Diego, where one in five black freshmen were making honors, the same proportion as white ones.

Marc Kirschner and his Berkeley colleague John Gerhart.20 They wondered whether modern creatures have cellular and developmental mechanisms with the characteristic of what is called evolvability. That is, do they have the ability to generate heritable phenotypic variation? And is the characteristic of evolvability itself under selection pressure? That is, will biological systems that produce more phenotypic variations that can be passed on to their offspring be more

Aristotle departs from Plato, then, not by denying that universal qualities exist, but by questioning both their nature and the means by which we come to know them (the latter being the fundamental question of “epistemology”, or the theory of knowledge). And it was this difference of opinion on how we arrive at universal truths that later divided philosophers into two separate camps: the rationalists (including René Descartes, Immanuel Kant, and Gottfried Leibniz), who believe in a priori, or innate, knowledge; and the empiricists (including John Locke, George Berkeley, and David Hume), who claim that all knowledge comes from experience.

And I will read part, as much as time allows in the second half, of the new issue of Computer and Automation, the November 1971 issue. And the statement above the article is on the assassination of President Kennedy. It’s the pattern of coup d’état and public deception. And it begins with this quotation of author Edmund Berkeley.            We must begin to recognize history as it is happening to us. We can no longer toy with illusion. Our war adventures in Asia are not related to national security in any rational sense. A coup d’état took place in the United States on November 22, 1963, when President John F. Kennedy was assassinated. That came eight years after I began my research. People talk about never having fascism in this country or never being overthrown – they have already been overthrown, and they’re not aware of it.

In 1937, Gunda Lawrence, a teacher and homemaker from South Dakota, lay close to death from abdominal cancer. Doctors at the Mayo Clinic in Minnesota had given her three months to live. Luckily, Mrs. Lawrence had two exceptional and devoted sons—John, a gifted physician, and Ernest, one of the most brilliant physicists of the twentieth century. Ernest was head of the new Radiation Laboratory at the University of California at Berkeley and had just invented the cyclotron, a particle accelerator that generated massive amounts of radioactivity as a side effect of energizing protons. They had in effect the most powerful X-ray machine in the country at their disposal, capable of generating a million volts of energy. Without any certainty what the consequences would be—no one had ever tried anything remotely like this on humans before—the brothers aimed a deuteron beam directly into their mother’s belly. It was an agonizing experience, so painful and distressing to poor Mrs. Lawrence that she begged her sons to let her die. “At times I felt very cruel in not giving in,” John recorded later. Happily, after a few treatments, Mrs. Lawrence’s cancer went into remission and she lived another twenty-two years. More important, a new field of cancer treatment had been born.

One of those was Gary Bradski, an expert in machine vision at Intel Labs in Santa Clara. The company was the world’s largest chipmaker and had developed a manufacturing strategy called “copy exact,” a way of developing next-generation manufacturing techniques to make ever-smaller chips. Intel would develop a new technology at a prototype facility and then export that process to wherever it planned to produce the denser chips in volume. It was a system that required discipline, and Bradski was a bit of a “Wild Duck”—a term that IBM originally used to describe employees who refused to fly in formation—compared to typical engineers in Intel’s regimented semiconductor manufacturing culture. A refugee from the high-flying finance world of “quants” on the East Coast, Bradski arrived at Intel in 1996 and was forced to spend a year doing boring grunt work, like developing an image-processing software library for factory automation applications. After paying his dues, he was moved to the chipmaker’s research laboratory and started researching interesting projects. Bradski had grown up in Palo Alto before leaving to study physics and artificial intelligence at Berkeley and Boston University. He returned because he had been bitten by the Silicon Valley entrepreneurial bug.

his first nonfiction book, Five Patients, and two more John Lange titles, Grave Descend and Drug of Choice. He also wrote Dealing or The Berkeley-to-Boston Forty-Brick Lost-Bag Blues with his brother Douglas, and it was later published under the pseudonym Michael Douglas. After deciding to quit medicine

America’s battery team was largely foreign born. There was the occasional American-born battery guy—the families of most of the researchers on Thackeray’s small team had been in the United States for generations, as had Chamberlain’s. But Thackeray himself was born in Pretoria. Chamberlain’s deputy, Tony Burrell, was from Palmerston North, on New Zealand’s North Island. Chamberlain’s immediate boss, Emilio Bunel, was Chilean. The same was true across the American battery brain trust: though John Goodenough grew up in Connecticut, Stanford’s Yi Cui was born in China, Berkeley’s Venkat Srinivasan in India, and MIT’s Yet-Ming Chiang in Taiwan. In the industry, not just Sujeet Kumar and Atul Kapadia but almost their entire team of scientists was born in India. Moroccan-born Khalil Amine unapologetically hired only foreigners. His group included not a single American-born researcher.

Are you saying you expected us to fail?” Berkeley asked. “I’m saying I have an appreciation for the fact that plans are plans,

Copies of Ficino’s translations were owned by Ben Jonson, John Milton, and Samuel Taylor Coleridge in England, by Jean-Jacques Rousseau and Jean Racine in France, by Bishop Berkeley in Ireland and Baruch Spinoza in the Netherlands, and by Gottfried Wilhelm Leibniz and Immanuel Kant in Germany.56 The Ripoli Press’s 1484 edition is recorded at Harvard in 1735, at Yale in 1742, and even, by 1623, in China.57 More than 120 copies have survived into the twenty-first century: thirty-six in Italy, the remainder scattered from Malta, Slovakia, and Sweden to libraries in California, Kansas, Oregon, and the Rare Book Division of the Library of Congress.

Questions and debates related to the distinction between primary and secondary qualities, starting with Galileo, Descartes, Newton, Boyle, and culminating with Locke, Berkeley, and Hume, although we can go back to Democritus and his conventions, arise not only from these qualities per se but also from the lack of clear and precise definitions of these terms, including the terms “sensibles” (“sensible qualities”) and “proper and common sensibles.” For the philosophers of old, since Aristotle, proper sensibles were the same as secondary qualities for the philosophers since Locke. Common sensibles would be primary qualities based on Locke’s classification. The main distinction shall be sought between the essence of the Being as a singularity, in its ultimate mode, and its manifestation, appearance, in and through plurality. We can further postulate that there is a distinction between the essence of singularity and its appearance or manifestation in (through) plurality. The next question is whether Plurality saves the essence of singularity. Although singularity is saved even in plurality, this essence hides beyond appearance, and the senses cannot experience it. The senses experience only the appearance of plurality, not its essence as a singularity.

semiquaver skinned the feelings of the manifold.” Certainly the division of words into grammatical categories such as nouns, adjectives, and verbs is not our sole guide concerning the use of words in producing English text. What does influence the choice among words when the words used in constructing grammatical sentences are chosen, not at random by a machine, but rather by a live human being who, through long training, speaks or writes English according to the rules of the grammar? This question is not to be answered by a vague appeal to the word meaning. Our criteria in producing English sentences can be very complicated indeed. Philosophers and psychologists have speculated about and studied the use of words and language for generations, and it is as hard to say anything entirely new about this as it is to say anything entirely true. In particular, what Bishop Berkeley wrote in the eighteenth century concerning the use of language is so sensible that one can scarcely make a reasonable comment without owing him credit. Let us suppose that a poet of the scanning, rhyming school sets out to write a grammatical poem. Much of his choice will be exercised in selecting words which fit into the chosen rhythmic pattern, which rhyme, and which have alliteration and certain consistent or agreeable sound values. This is particularly notable in Poe’s “The Bells,” “Ulalume,” and “The Raven.

done to show that this is not so (which is not to say that there are no points of difference between Thomistic and Aristotelian metaphysics). The dominant form of neo-Platonism in medieval Christian thought was Augustinianism. It is little wonder that the Platonic tradition should have seemed agreeable to the early Church Fathers, for it is not difficult to map Christian beliefs and practices into central elements of neo-Platonism. Most fundamentally, just as the Christian distinguishes between the physical cosmos and the eternal kingdom of God, so Plato and his followers distinguish between the material world and the timeless and unchanging realm of immaterial forms. Similarly, Christians commonly distinguish between body and soul and look forward to life after death in which the blessed will enjoy forever the sight of God; while Platonists contrast the mortal frame and the immortal mind that will ascend to eternal vision of the forms. Supreme among these forms is that of the One whose principal aspects are those of truth, beauty and goodness; a trinity-in-unity ready-made to assist Christians struggling with the idea that God is three persons in one divinity. The lesser Platonic forms, including those corresponding to natures experienced in the empirical world, became the ideas out of which God created the world. Even Christian mysticism found its rational warrant in the idea that the most noble experiences consist in inexpressible encounters with transcendental realities. Aristotle came into his own as a philosopher through his rejection of the fundamental tenets of Platonism and through his provision of a more naturalistic and less dualistic worldview. It is hardly surprising, therefore, that the enthusiasm for Aristotelianism shown by Aquinas and by his teachers Peter of Ireland and Albert the Great was viewed with suspicion by the Augustinian masters of the thirteenth century. Even so, it is a serious mistake, still perpetrated today, to represent Aristotle as if he were some sort of scientific materialist. In one of the classics of analytical philosophy, Individuals: An Essay in Descriptive Metaphysics, Peter Strawson explains his subtitle by distinguishing between two types of philosophy, writing that ‘descriptive metaphysics is content to describe the actual structure of our thought about the world, [while] revisionary metaphysics is concerned to produce a better structure’.7 He goes on to point out that few if any actual metaphysicians have been wholly of one or other sort, but that broadly speaking Leibniz and Berkeley are revisionary while Aristotle and Kant are descriptive. In these terms Aquinas’s thought and thomist metaphysics are fundamentally ‘descriptive’, notwithstanding that they are at odds with the materialism and scientism which some contemporary philosophers proclaim as enlightened common sense. The words of G.K. Chesterton quoted at the outset of this chapter

Things were well advanced when the massacre hit Berkeley Hundred. Eleven were killed here including Capt. George Thorpe "one of his Majesties pensioners." Then came abandonment from which no clearcut survival seems to have been achieved. In the spring of 1622 those who "remayneth" must have been relocated. Four persons sent from England "before the news of the massacre was heard" arrived in June and there is mention of others going for Berkeley in August. In July, 1623 John Smith promised to supply "my servants now living in Virginia in Berckley Hundreth" and others at least to the extent of £100. Two months later the Bonny Bess is reported to have brought people and supplies for Berkeley in its cargo.

The Indians swept down on the ironworks community and left twenty-seven dead as well as considerable destruction to the works. The dead included John Berkeley, a mason, two wives, three children and "Joseph Fitch Apothecary to Doctor Pots." This was the end of the project although the Company demonstrated, for a time, its intention to resume this work which was considered basic for the Colony's welfare.

How Ma Bell Helped Us Build the Blue Box In 1955, the Bell System Technical Journal published an article entitled “In Band Signal Frequency Signaling” which described the process used for routing telephone calls over trunk lines with the signaling system at the time. It included all the information you’d need to build an interoffice telephone system, but it didn’t include the MF (multifrequency) tones you needed for accessing the system and dialing. But nine years later, in 1964, Bell revealed the other half of the equation, publishing the frequencies used for the digits needed for the actual routing codes. Now, anybody who wanted to get around Ma Bell was set. The formula was there for the taking. All you needed were these two bits of information found in these two articles. If you could build the equipment to emit the frequencies needed, you could make your own free calls, skipping Ma Bell’s billing and monitoring system completely. Famous “phone phreaks” of the early 1970s include Joe Engressia (a.k.a. Joybubbles), who was able to whistle (with his mouth) the high E tone needed to take over the line. John Draper (a.k.a. Captain Crunch) did the same with the free whistle that came inside boxes of Cap’n Crunch. A whole subculture was born. Eventually Steve Jobs (a.k.a. Oaf Tobar) and I (a.k.a. Berkeley Blue) joined the group, making and selling our own versions of the Blue Boxes. We actually made some good money at this.

Como acertadamente observó el obispo Berkeley, decir que un objeto corpóreo existe no implica que esté siendo percibido, sino que cabe percibirlo en las circunstancias apropiadas. Esta verdad vital y a menudo olvidada subyace en su justamente famosa máxima «esse est percipi» («ser es ser percibido»), pese a que una afirmación tan elíptica se puede de hecho interpretar en el sentido de un idealismo espurio. Este peligro —del cual fue víctima el obispo irlandés7— surge, además, principalmente de la circunstancia de que el percipi de la fórmula de Berkeley fácilmente se puede malinterpretar. Como ya he señalado, la percepción se puede malinterpretar, como si no fuera más que sensación; y así es como la tomaron la mayoría de filósofos, desde los tiempos de John Locke hasta el siglo veinte, cuando las principales escuelas escudriñaron y descartaron esa perspectiva tosca e insuficiente.

There is a better way, it’s called targeted universalism. A concept developed by law professor and critical race scholar john a. powell, who currently directs the Haas Other and Belonging Institute at the University of California Berkeley. With targeted universalism, you set a universal policy goal, and then develop strategies to achieve that goal that takes into account the varied situations of the groups involved.

At his many talks and conferences, john powell,* the head of the Othering and Belonging Institute at UC Berkeley, likes to tell the story of a pastor who, hearing that he ought to build bridges with people who are very different from him, asked powell a tricky question. “john, are you saying I should bridge with the devil?” powell’s response to the pastor always gets a laugh or two: “Maybe don’t start there.

The median SAT score of blacks and Hispanics in Berkeley’s liberal arts programs was 250 points lower (on a 1600-point scale) than that of whites and Asians. This test-score gap was hard to miss in the classroom. Renowned Berkeley philosophy professor John Searle, who judges affirmative action “a disaster,” recounted that “they admitted people who could barely read.

Laypeople as well as most scientists believe that science regards the world as built out of tiny bits of matter. “Yet this view is wrong,” argues Henry Stapp, a physicist at the Lawrence Berkeley National Laboratory high in the hills above Berkeley, California. At least one version of quantum theory, propounded by the Hungarian mathematician John von Neumann in the 1930s, “claims that the world is built not out of bits of matter but out of bits of knowledge—subjective, conscious knowings,” Stapp says. These ideas, however, have fallen far short of toppling the materialist worldview, which has emerged so triumphant that to suggest humbly that there might be more to mental life than action potentials zipping along axons is to risk being branded a scientific naif. Even worse, it is to be branded nonscientific.

Como ya hemos señalado, Nueva Holanda estaba rígidamente gobernada por la Compañía Holandesa de las Indias Orientales y por ello sus habitantes no pusieron mucha resistencia cuando 1664 la colonia fue conquistada por el hermano de Carlos II de Inglaterra, el duque de York. La región entera fue cedida por Carlos a su hermano. Los ingleses transformaron el pequeño poblado de Nueva Ámsterdam en Nueva York en honor del duque homónimo. También se denominó de esta forma toda la antigua colonia de Nueva Holanda. Poco después, el duque propietario cedió las tierras comprendidas entre los ríos Hudson y Delaware a sir George Carteret y a lord John Berkeley llamando a este territorio Nueva Jersey.

More than a century later, when Dobyns went to Lima, Prescott’s was still the only complete account. (A fine history, John Hemming’s Conquest of the Incas, appeared in 1970. But it, too, has had no successor, despite a wealth of new information.) “The Inka were largely ignored because the entire continent of South America was largely ignored,” Patricia Lyon, an anthropologist at the Institute for Andean Studies, in Berkeley, California, explained to me.

Blacks in upscale Shaker Heights are convinced they are victims. They are professionals who moved to the Cleveland suburb because of its good schools, but found that black children had an average grade point average of 1.9 compared to a white average of 3.45. John Ogbu, a Nigerian immigrant who is an expert at UC Berkeley on race differences in school performance, moved to Shaker Heights for nine months and researched the schools. He concluded that most of the problem was that black students were not interested in studying—they considered it “acting white”—and that their parents did not push them. Blacks were outraged. One parent called him “an academic Clarence Thomas,” and the National Urban League said his conclusions were an effort to “blame the victims of racism.” One reporter could not find a single black person in Shaker Heights who had anything good to say about Prof. Ogbu’s conclusions. For blacks, there was only one explanation for black failure: white racism.

dlaurent The Ballad of Johnny Jihad (Down Desert Storm Way). © c. 2001 During the Gulf War (1990-1991), American Pro-Taliban Jihadist John Philip Walker Lindh was captured while serving with the enemy forces. Here is his tale in song and legend. My nowex at the time did not want me to run to the radio station with this, thought I’d look singularly ridiculii. The following, 'The Ballad of Johnny Jihad' is sung to the tune of 'The Ballad of Jed Clampett' (1962), commonly known as 'The Beverly Hillbillies' song, the theme tune for the TV show series starring Buddy Ebsen. (Lyrics, Paul Henning, vocals Jerry Scoggins, Lester Flatt; master musicians of the art of the ballad and bluegrass ways, Lester Flatt and Earl Scruggs). The Ballad of Johnny Jihad (Sung) Come and listen to the story of Johnny Jihad, Who left home and country to study his Islam, And then one day he was shooting at our troops, So down through the camp did the government swoop. (Voice Over): ‘Al Que-da that is, Af-ghani Tali-ban, Terror-ist . . .’ (Sung) Well, the first thing you know ol’ John from ’Frisco roamed, The lawman said ‘he’s a lad misunderstood very far from home.’ Said, ‘Californee is the place he oughta be,’ So they request his trial be moved to Berkeley . . . (Voice Over): ‘Liberals that is, group-ies, peace-activists . . .’ Announcer: The Johnny Jihad Show! (Intense bluegrass banjo pickin’ music) . . . (Sung) Now its time to say goodbye to John and all his kin, Hope ya don’t think of him as a fightin’ Taliban, You’re all invited back again to this insanity, To get yourself a heapin’ helpin’ of this travesty . . . Johnny Jihad, that’s what they call ’im now Nice guy; don’t get fooled now, y’hear? (Voice Over): ‘Lawyerin’ that is, O.J.ism, media-circus . . .’ (Music) . . . end

conservative lawyer John Yoo at the University of California, Berkeley, where he taught. Yoo had sterling credentials in conservative legal circles. An alum of George W. Bush’s Justice Department, he was the author of the “torture memos,” which provided a legal basis for torturing detainees in the war on terror and had also been a Supreme Court law clerk for Justice Clarence Thomas.

Of all the letters I’ve received from readers, my favorite came from a homeless man. It arrived in a dirty envelope with no return address, and it was scrawled on neon orange paper. It was signed “Berkeley Baby.” It would never have made it past the New York Times mailroom after the anthrax scare. The letter writer turned out to have been the night rewrite editor on the metro desk at the New York Times before he was diagnosed with paranoid schizophrenia in the mid-1970s. Since then, he had adopted the name Berkeley Baby and lived on the streets of Berkeley, California, near the university, a forlorn, sad figure not unlike the Phantom of Fine Hall. He wrote, “John Nash’s story gives me hope that one day the world will come back to me too.

He was also wearing just enough of a smile to be dangerous and just enough eyeliner to be a fire hazard.