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I readily believe that there are more invisible than visible Natures in the universe. But who will explain for us the family of all these beings, and the ranks and relations and distinguishing features and functions of each? What do they do? What places do they inhabit? The human mind has always sought the knowledge of these things, but never attained it. Meanwhile I do not deny that it is helpful sometimes to contemplate in the mind, as on a tablet, the image of a greater and better world, lest the intellect, habituated to the petty things of daily life, narrow itself and sink wholly into trivial thoughts. But at the same time we must be watchful for the truth and keep a sense of proportion, so that we may distinguish the certain from the uncertain, day from night.

You fasten your seatbelt. The plane is landing. To fly is the opposite of traveling: you cross a gap in space, you vanish into the void, you accept not being in any place for a duration that is itself a kind of void in time; then you reappear, in a place and in a moment with no relation to the where and the when in which you vanished. Meanwhile, what do you do? How do you occupy this absence of yourself from the world and of the world from you?" You read; you do not raise your eyes from the book between one airport and the other, because beyond the page there is the void, the anonymity of stopovers, of the metallic uterus that contains you and nourishes you, of the passing crowd always different and always the same. You might as well stick with this other abstraction of travel, accomplished by the anonymous uniformity of typographical characters: here, too, it is the evocative power of the names that persuades you that you are flying over something and not nothingness. You realize that it takes considerable heedlessness to entrust yourself to unsure instruments, handled with approximation; or perhaps this demonstrates and invincible tendency to passivity, to regression, to infantile dependence. (But are you reflecting on the air journey or on reading?)

Ecologically considered, it is not primarily our verbal statements that are "true" or "false," but rather the kind of relations that we sustain with the rest of nature. A human community that lives in a mutually beneficial relation with the surrounding earth is a community, we might say, that lives in truth. The ways of speaking common to that community—the claims and beliefs that enable such reciprocity to perpetuate itself—are, in this important sense, true. They are in accord with a right relation between these people and their world. Statements and beliefs, meanwhile, that foster violence toward the land, ways of speaking that enable the impairment or ruination of the surrounding field of beings, can be described as false ways of speaking—ways that encourage an unsustainable relation with the encompassing earth. A civilization that relentlessly destroys the living land it inhabits is not well acquainted with truth, regardless of how many supported facts it has amassed regarding the calculable properties of its world.

What’s amazing is that things like hashtag design—these essentially ad hoc experiments in digital architecture—have shaped so much of our political discourse. Our world would be different if Anonymous hadn’t been the default username on 4chan, or if every social media platform didn’t center on the personal profile, or if YouTube algorithms didn’t show viewers increasingly extreme content to retain their attention, or if hashtags and retweets simply didn’t exist. It’s because of the hashtag, the retweet, and the profile that solidarity on the internet gets inextricably tangled up with visibility, identity, and self-promotion. It’s telling that the most mainstream gestures of solidarity are pure representation, like viral reposts or avatar photos with cause-related filters, and meanwhile the actual mechanisms through which political solidarity is enacted, like strikes and boycotts, still exist on the fringe.

After Col. Henry Bouquet defeated the Ohio Indians at Bushy Run in 1763, he demanded the release of all white captives. Most of them, especially the children, had to be “bound hand and foot” and forcibly returned to white society. Meanwhile, the Native prisoners “went back to their defeated relations with great signs of joy,” in the words of the anthropologist Frederick Turner (in Beyond Geography, 245). Turner rightly calls these scenes “infamous and embarrassing.

Before we fully learn to love ourselves, all people of color in the United States learn that we are supporting characters and spectators in the collective story of white people's lives. The stories we watch and read ask us to put aside their whiteness and relate to their very "universal" human struggles around conflict with the world, the self, and others. The problem is that only the experiences of white people are treated as universal. Meanwhile, Black movies, shows, and books are typically seen as limited and particular.

The little boats cannot make much difference to the welfare of Gaza either way, since the materials being shipped are in such negligible quantity. The chief significance of the enterprise is therefore symbolic. And the symbolism, when examined even cursorily, doesn't seem too adorable. The intended beneficiary of the stunt is a ruling group with close ties to two of the most retrograde dictatorships in the Middle East, each of which has recently been up to its elbows in the blood of its own civilians. The same group also manages to maintain warm relations with, or at the very least to make cordial remarks about, both Hezbollah and al-Qaida. Meanwhile, a document that was once accurately described as a 'warrant for genocide' forms part of the declared political platform of the aforesaid group. There is something about this that fails to pass a smell test.

Marrying cousins was astoundingly common into the nineteenth century, and nowhere is this better illustrated than with the Darwins and their cousins the Wedgwoods (of pottery fame). Charles married his first cousin Emma Wedgwood, daughter of his beloved Uncle Josiah. Darwin's sister Caroline, meanwhile, married Josiah Wedgwood III, Emma's brother and the Darwin siblings' joint first cousin. Another of Emma's brothers, Henry, married not a Darwin but a first cousin from another branch of his own Wedgwood family, adding another strand to the family's wondrously convoluted genetics. Finally, Charles Langton, who was not related to either family, first married Charlotte Wedgwood, another daughter of Josiah and cousin of Charles, and then upon Charlotte's death married Darwin's sister Emily, thus becoming, it seems, his sister-in-law's sister-in-law's husband and raising the possibility that any children of the union would be their own first cousins.

Meanwhile, in Fogg’s formula, ability relates to facility of action. Quite simply, the harder something is to do, the less likely people are to do it.

For all that, I don’t think Gypsies ought to be likened to birds of ill-omen. They return evil for evil, and good for good. One hundredfold. Their powers seem to exceed them. I knew some in Spain who could read the stars; in Germany, who could heal burns; in the Camargue, who tended horses and could lessen the birthing pains of both women and beasts. There are some human beings who are not bound by human laws. The sad thing is perhaps they’re not all aware of it. Meanwhile, here’s an idea I volunteer: the day when the borders of Europe and elsewhere become, as they once were, open to the movement of nomadic tribes that some regard as ‘worrisome’, it would be interesting if researchers qualified in astronomy (yes, indeed), with calenders and terrestrial and celestial maps to hand, were to examine the routes travelled by wandering Gypsies. Maybe they’ll discover that these slow and apparently aimless journeys are related to cosmic forces. Like wars. And migrations. The Gypsies were persecuted, in France and elsewhere, with cyclical regularity in a vicious, inept and stupid manner. Almost as much as the Jews.

The gods, meanwhile, were given two related roles to play. Firstly, they explained what is so special about Sapiens and why humans should dominate and exploit all other organisms. [...] Secondly, the gods had to mediate between humans and the ecosystem.

The bartender is Irish. Jumped a student visa about ten years ago but nothing for him to worry about. The cook, though, is Mexican. Some poor bastard at ten dollars an hour—and probably has to wash the dishes, too. La Migra take notice of his immigration status—they catch sight of his bowl cut on the way home to Queens and he’ll have a problem. He looks different than the Irish and the Canadians—and he’s got Lou Dobbs calling specifically for his head every night on the radio. (You notice, by the way, that you never hear Dobbs wringing his hands over our border to the North. Maybe the “white” in Great White North makes that particular “alien superhighway” more palatable.) The cook at the Irish bar, meanwhile, has the added difficulty of predators waiting by the subway exit for him (and any other Mexican cooks or dishwashers) when he comes home on Friday payday. He’s invariably cashed his check at a check-cashing store; he’s relatively small—and is unlikely to call the cops. The perfect victim. The guy serving my drinks, on the other hand, as most English-speaking illegal aliens, has been smartly gaming the system for years, a time-honored process everybody at the INS is fully familiar with: a couple of continuing education classes now and again (while working off the books) to get those student visas. Extensions. A work visa. A “farm” visa. Weekend across the border and repeat. Articulate, well-connected friends—the type of guys who own, for instance, lots of Irish bars—who can write letters of support lauding your invaluable and “specialized” skills, unavailable from homegrown bartenders. And nobody’s looking anyway. But I digress…

...as long as I felt I had to take some action, I was anguished, and when I gave up all responsibility and stopped trying to do anything at all, I was relatively at peace, even though the earth meanwhile was circling so far below us and we were so high up in a defective airplane that would have trouble landing.

Under the notion that unregulated market-driven values and relations should shape every domain of human life, the business model of governance has eviscerated any viable notion of social responsibility while furthering the criminalization of social problems and cutbacks in basic social services, especially for young people, the elderly, people of color, and the impoverished.36 At this historical juncture there is a merging of violence and governance along with the systemic disinvestment in and breakdown of institutions and public spheres that have provided the minimal conditions for democracy. This becomes obvious in the emergence of a surveillance state in which social media not only become new platforms for the invasion of privacy but further legitimate a culture in which monitoring functions are viewed as both necessary and benign. Meanwhile, the state-sponsored society of hyper-fear increasingly regards each and every person as a potential terrorist suspect.

Meanwhile, if the quantity of information is increasing by 2.5 quintillion bytes per day, the amount of useful information almost certainly isn’t. Most of it is just noise, and the noise is increasing faster than the signal. There are so many hypotheses to test, so many data sets to mine—but a relatively constant amount of objective truth.

Obama was the most powerful man in the world, but that didn’t mean he could control the forces at play in the Middle East. There was no Nelson Mandela who could lead a country to absolution for its sins and ours. Extremist forces were exploiting the Arab Spring. Reactionary forces—with deep reservoirs of political support in the United States—were intent on clinging to power. Bashar al-Assad was going to fight to the death, backed by his Russian and Iranian sponsors. Factions were going to fight it out in the streets of Libya. The Saudis and Emiratis were going to stamp out political dissent in Egypt before it could come to their kingdoms. A Likud prime minister was going to mouth words about peace while building settlements that made peace impossible. Meanwhile, innocent people were going to suffer, some of them were going to be killed, and there didn’t seem to be anything I could do about it. Obama had reached that conclusion before I had. History had opened up a doorway in 2011 that, by the middle of 2013, had been slammed shut. There would be more war, more conflict, and more suffering, until—someday—old men would make peace.

Weak democracies are vulnerable to coup d’états because their institutions cannot absorb a frontal assault. Strong democracies are relatively immune to a frontal assault because their institutions are resilient. As a result, the assault on stable democracies comes from the sides. Some of it gets deflected into idle chatter – the constant talk of betrayal, failure and crisis that is the background noise of partisan politics. Some of it gets pushed under the surface and behind the scenes, where only the adults in the room can be sure what really took place, and even they don’t agree. These phenomena feed off each other. Idle talk about the end of democracy is excellent cover for incremental assaults on democracy to hide behind. Meanwhile, the incremental assaults help to feed the talk of failure, without anyone being sure.

I have used the theologians and their treatment of apocalypse as a model of what we might expect to find not only in more literary treatments of the same radical fiction, but in the literary treatment of radical fictions in general. The assumptions I have made in doing so I shall try to examine next time. Meanwhile it may be useful to have some kind of summary account of what I've been saying. The main object: is the critical business of making sense of some of the radical ways of making sense of the world. Apocalypse and the related themes are strikingly long-lived; and that is the first thing to say tbout them, although the second is that they change. The Johannine acquires the characteristics of the Sibylline Apocalypse, and develops other subsidiary fictions which, in the course of time, change the laws we prescribe to nature, and specifically to time. Men of all kinds act, as well as reflect, as if this apparently random collocation of opinion and predictions were true. When it appears that it cannot be so, they act as if it were true in a different sense. Had it been otherwise, Virgil could not have been altissimo poeta in a Christian tradition; the Knight Faithful and True could not have appeared in the opening stanzas of "The Faerie Queene". And what is far more puzzling, the City of Apocalypse could not have appeared as a modern Babylon, together with the 'shipmen and merchants who were made rich by her' and by the 'inexplicable splendour' of her 'fine linen, and purple and scarlet,' in The Waste Land, where we see all these things, as in Revelation, 'come to nought.' Nor is this a matter of literary allusion merely. The Emperor of the Last Days turns up as a Flemish or an Italian peasant, as Queen Elizabeth or as Hitler; the Joachite transition as a Brazilian revolution, or as the Tudor settlement, or as the Third Reich. The apocalyptic types--empire, decadence and renovation, progress and catastrophe--are fed by history and underlie our ways of making sense of the world from where we stand, in the middest.

But before I go, I want to tell you a little story. “A certain shopkeeper sent his son to learn about the secret of happiness from the wisest man in the world. The lad wandered through the desert for forty days, and finally came upon a beautiful castle, high atop a mountain. It was there that the wise man lived. “Rather than finding a saintly man, though, our hero, on entering the main room of the castle, saw a hive of activity: tradesmen came and went, people were conversing in the corners, a small orchestra was playing soft music, and there was a table covered with platters of the most delicious food in that part of the world. The wise man conversed with everyone, and the boy had to wait for two hours before it was his turn to be given the man’s attention. “The wise man listened attentively to the boy’s explanation of why he had come, but told him that he didn’t have time just then to explain the secret of happiness. He suggested that the boy look around the palace and return in two hours. “‘Meanwhile, I want to ask you to do something,’ said the wise man, handing the boy a teaspoon that held two drops of oil. ‘As you wander around, carry this spoon with you without allowing the oil to spill.’ “The boy began climbing and descending the many stairways of the palace, keeping his eyes fixed on the spoon. After two hours, he returned to the room where the wise man was. “‘Well,’ asked the wise man, ‘did you see the Persian tapestries that are hanging in my dining hall? Did you see the garden that it took the master gardener ten years to create? Did you notice the beautiful parchments in my library?’ “The boy was embarrassed, and confessed that he had observed nothing. His only concern had been not to spill the oil that the wise man had entrusted to him. “‘Then go back and observe the marvels of my world,’ said the wise man. ‘You cannot trust a man if you don’t know his house.’ “Relieved, the boy picked up the spoon and returned to his exploration of the palace, this time observing all of the works of art on the ceilings and the walls. He saw the gardens, the mountains all around him, the beauty of the flowers, and the taste with which everything had been selected. Upon returning to the wise man, he related in detail everything he had seen. “‘But where are the drops of oil I entrusted to you?’ asked the wise man. “Looking down at the spoon he held, the boy saw that the oil was gone. “‘Well, there is only one piece of advice I can give you,’ said the wisest of wise men. ‘The secret of happiness is to see all the marvels of the world, and never to forget the drops of oil on the spoon.

Before we fully learn to love ourselves, all people of color in the United States learn that we are supporting characters and spectators in the collective story of white people’s lives. The stories we watch and read ask us to put aside their whiteness and relate to their very “universal” human struggles around conflict with the world, the self, and others. The problem is that only the experiences of white people are treated as universal. Meanwhile, Black movies, shows, and books are typically seen as limited and particular.

Think about ethanol again. The benefits of that $7 billion tax subsidy are bestowed on a small group of farmers, making it quite lucrative for each one of them. Meanwhile, the costs are spread over the remaining 98 percent of us, putting ethanol somewhere below good oral hygiene on our list of everyday concerns. The opposite would be true with my plan to have left-handed voters pay subsidies to right-handed voters. There are roughly nine right-handed Americans for every lefty, so if every right-handed voter were to get some government benefit worth $100, then every left-handed voter would have to pay $900 to finance it. The lefties would be hopping mad about their $900 tax bills, probably to the point that it became their preeminent political concern, while the righties would be only modestly excited about their $100 subsidy. An adept politician would probably improve her career prospects by voting with the lefties. Here is a curious finding that makes more sense in light of what we‘ve just discussed. In countries where farmers make up a small fraction of the population, such as America and Europe, the government provides large subsidies for agriculture. But in countries where the farming population is relatively large, such as China and India, the subsidies go the other way. Farmers are forced to sell their crops at below-market prices so that urban dwellers can get basic food items cheaply. In the one case, farmers get political favors; in the other, they must pay for them. What makes these examples logically consistent is that in both cases the large group subsidizes the smaller group. In politics, the tail can wag the dog. This can have profound effects on the economy.

Granny flats are misnamed. They were once intended for older relatives, so they can live near their adult children and grandchildren. Hence the appellation. Down in the lowlands of Boomertown, there are many such little residences. But they’re not for grannies. Instead, the buildings should be called ‘children and grandchildren emergency shelters’ because that’s what they’ve become. Whole families cram themselves into a few dozen square metres of space and meanwhile, the grandparents stay in the big main house, rattling around their many empty rooms like rubber balls in a vast squash court.

Democracy functions insofar as individuals can participate meaningfully in the public arena, meanwhile running their own affairs, individually and collectively, without illegitimate interference by concentrations of power. Functioning democracy presupposes relative equality in access to resources—material, informational, and other—a truism as old as Aristotle. In theory, governments are instituted to serve their “domestic constituencies” and are to be subject to their will. A measure of functioning democracy, then, is the extent to which the theory approximates reality, and the “domestic constituencies” genuinely approximate the population.

Meanwhile, the extraordinary measures we take to stay abreast of each minuscule change to the data stream end up magnifying the relative importance of these blips to the real scheme of things. Investors trade, politicians respond, and friends judge based on the micromovements of virtual needles. By dividing our attention between our digital extensions, we sacrifice our connection to the truer present in which we are living. The tension between the faux present of digital bombardment and the true now of a coherently living human generated the second kind of present shock, what we're calling digiphrenia—digi for "digital," and phrenia for "disordered condition of mental activity.

I come now to Descartes's two most important books, so far as pure philosophy is concerned. These are the Discourse on Method (1637) and the Meditations (1642). They largely overlap, and it is not necessary to keep them apart. In these books Descartes begins by explaining the method of 'Cartesian doubt', as it has come to be called. In order to have a firm basis for his philosophy, he resolves to make himself doubt everything that he can manage to doubt. As he foresees that the process may take some time, he resolves, in the meanwhile, to regulate his conduct by commonly received rules; this will leave his mind unhampered by the possible consequences of his doubts in relation to practice.

You fasten your seatbelt. The plane is landing. To fly is the opposite of traveling: you cross a gap in space, you vanish into the void, you accept not being in any place for a duration that is itself a kind of void in time; then you reappear, in a place and in a moment with no relation to the where and the when in which you vanished. Meanwhile, what do you do? How do you occupy this absence of yourself from the world and of the world from you? You read; you do not raise your eyes from the book between one airport and the other, because beyond the page there is the void, the anonymity of stopovers, of the metallic uterus that contains you and nourishes you, of the passing crowd always different and always the same.

Meanwhile, people are busy using fractals to explain any system that has defied other, more reductionist approaches. Since they were successfully applied by IBM's Benoit Mandlebrot to the problem of seemingly random, intermittent interference on the phone lines, fractals have been used to identify underlying patterns in weather systems, computer files, and bacteria cultures. Sometimes fractal enthusiasts go a bit too far, however, using these nonlinear equations to mine for patterns in systems where none exist. Applied to the stock market to consumer behavior, fractals may tell less about those systems than about the people searching for patterns within them. There is a dual nature to fractals: They orient us while at the same time challenging our sense of scale and appropriateness. They offer us access to the underlying patterns of complex systems while at the same time tempting us to look for patterns where none exist. This makes them a terrific icon for the sort of pattern recognition associated with present shock—a syndrome we'll call factalnoia. Like the robots on Mystery Science Theater 3000, we engage by relating one thing to another, even when the relationship is forced or imagined. The tsunami makes sense once it is connected to chemtrails, which make sense when they are connected to HAARP. It's not just conspiracy theorists drawing fractalnoid connections between things. In a world without time, any and all sense making must occur on the fly. Simultaneity often seems like all we have. That's why anyone contending with present shock will have a propensity to make connections between things happening in the same moment—as if there had to be an underlying logic.

Thus every individual category is subject to contamination, substitution is possible between any sphere and any other: there is a total confusion of types. Sex is no longer located in sex itself, but elsewhere - everywhere else, in fact. Politics is no longer restricted to the political sphere, but infects every sphere economics, science, art, sport ... Sport itself, meanwhile, is no longer located in sport as such, but instead in business, in sex, in politics, in the general style of performance. All these domains are affected by sport's criteria of 'excellence', effort and record-breaking, as by its childish notion of self-transcendence. Each category thus passes through a phase transition during which its essence is diluted in homeopathic doses, infinitesimal relative to the total solution, until it finally disappears, leaving a trace so small as to be indiscernible, like the 'memory of water' .

...imagine that you hold in one hand an oddly shaped stone. You keep this hand closed into a fist, but still you can feel the stone’s curvature and the pointed edges, the roughness—of course, you know the relative size and weight and might even have a mental image of the color of this stone, even if you have not yet laid eyes upon it. Imagine that stone in your hand. Imagine what it is like to know everything about the way it feels, but nothing of how it looks. Hold that in mind for a moment. Now, imagine that there is a person standing next to you who tells you that she also holds a stone in her hand. You look down and see the clenched fist and she sees yours and you confess the same. Neither of you, it seems, has yet opened the hand and seen the stone. Still, you can only trust each other’s proclamations. Standing together with your stones in hand, the two of you theorize about whether or not your respective stones are similar to one another. You discuss mundane details about your stones (not the special ones—you hesitate to make mention of the sharp point in the northern hemisphere or the flat area on the bottom). Your neighbor finally notes similarities between her stone and yours and you nod with relief and acknowledge that your stones indeed share reasonable commonalities. Over the course of your discussion, you and your neighbor finally conclude, without bothering to open your hands, that the stones you hold must indeed be quite similar. Are they? It is only suitable to say that they are. At the same time, and in spite of your desire not to offend, there is no doubt in your mind that the stone you hold bespeaks a greater prominence than that of your neighbor. You are not sure how you know this to be true, but it must be so! And I do not mean that this stone simply holds a greater subjective prominence. It has something of the universal, for it is, indeed, an auspicious stone! Silently, you hypothesize in what ways it must be special. It is possibly different in shape, color, weight, size and texture from the other, but you cannot confirm this. Perhaps, it is special by substance? Still, you are unsure. The very fact of your uncertainty begins to bother you and unleashes within you a deep insecurity. What if you are wrong and your stone is actually inferior to the other…or inferior even to some third stone not yet encountered? Meanwhile, your neighbor is silently suffering in the same agony. Both of you tacitly understand that, without comparing the two visually, it is absurd to proclaim the two stones similar. Yet, your fist remains clenched, as does your neighbor’s and so you find yourselves unable to hold out the stones before you and compare them side-by-side. Of course, this is possible, but the mutual curiosity is outstripped by an inveterate pride, and so you both become afraid of showing (and even seeing) what you have, for fear that your respective stones will be different in appearance from the model that you have each conceptualized in mind. Meekly your eyes meet and you smile to one another at your new comradeship, but, all the while, remain paralyzed by a simultaneous shame and vanity.

Because of the extreme heat fission generates, the reactor core must be kept cool at all costs. This is particularly important with an RBMK, which operates at an, “astonishingly high temperature,” relative to other reactor types, of 500°C with hotspots of up to 700°C, according to British nuclear expert Dr. Eric Voice. A typical PWR has an operating temperature of about 275°C. A few different kinds of coolant are used in different reactors, from gas to air to liquid metal to salt, but Chernobyl’s uses the same as most other reactors: light water, meaning it is just regular water. The plant was originally going to be fitted with gas-cooled reactors, but this was eventually changed because of a shortage of the necessary equipment.75 Water is pumped into the bottom of the reactor at high pressure (1000psi, or 65 atmospheres), where it boils and passes up, out of the reactor and through a condensator that separates steam from water. All remaining water is pushed through another pump and fed back into the reactor. The steam, meanwhile, enters a steam turbine, which turns and generates electricity. Each RBMK reactor produces 5,800 tons of steam per hour.76 Having passed through this turbogenerator, the steam is condensed back into water and fed back to the pumps, where it begins its cycle again.

...Me, I do not want to go to no suburbans not even Brooklyn. But Joyce wants to integrate. She says America has got two cultures, which should not he divided as they now is, so let's leave Harlem." "Don't you agree that Joyce is right?" "White is right," said Simple, "so I have always heard. But I never did believe it. White folks do so much wrong! Not only do they mistreat me, but they mistreats themselves. Right now, all they got their minds on is shooting off rockets and sending up atom bombs and poisoning the air and fighting wars and Jim Crowing the universe." "Why do you say 'Jim Crowing the universe'?" "Because I have not heard tell of no Negro astronaughts nowhere in space yet. This is serious, because if one of them white Southerners gets to the moon first, COLORED NOT ADMITTED signs will go up all over heaven as sure as God made little green apples, and Dixiecrats will be asking the man in the moon, 'Do you want your daughter to marry a Nigra?' Meanwhile, the N.A.A.C.P. will have to go to the Supreme Court, as usual, to get an edict for Negroes to even set foot on the moon. By that time, Roy Wilkins will be too old to make the trip, and me, too." "But perhaps the Freedom Riders will go into orbit on their own," I said. "Or Harlem might vote Adam Powell into the Moon Congress.'' "One thing I know," said Simple, "is that Martin Luther King will pray himself up there. The moon must be a halfway stop on the way to Glory, and King will probably be arrested. I wonder if them Southerners will take police dogs to the moon?

Sexual reproduction is thus a costly investment that has to pay for itself in the short run. The details of theory and experiment on this topic are fascinating (see, e.g., Maynard Smith, 1978; Ridley, 1993), but for our purposes a few highlights from the currently front-running theory are most instructive: sex (in vertebrates like us, at least) pays for itself by making our offspring relatively inscrutable to the parasites we endow them with from birth. Parasites have short lifespans compared with their hosts, and typically reproduce many times during their host’s lifetime. Mammals, for instance, are hosts to trillions of parasites. (Yes, right now, no matter how healthy and clean you are, there are trillions of parasites of thousands of different species inhabiting your gut, your blood, your skin, your hair, your mouth, and every other part of your body. They have been rapidly evolving to survive against the onslaught of your defenses since the day you were born.) Before a female can mature to reproductive age, her parasites evolve to fit her better than any glove. (Meanwhile, her immune system evolves to combat them, a standoff—if she is healthy—in an ongoing arms race.) If she gave birth to a clone, her parasites would leap to it and find themselves at home from the outset. They would be already optimized to their new surroundings. If instead she uses sexual reproduction to endow her offspring with a mixed set of genes (half from her mate), many of these genes—or, more directly, their products, in the offspring’s internal defenses—will be alien or cryptic to the ship-jumping parasites. Instead of home sweet home, the parasites will find themselves in terra incognita. This gives the offspring a big head start in the arms race.

advance US global interests. This memo, from policy aide Brian Hook to Secretary of State Rex Tillerson, explicitly reminds Tillerson to make sure to treat allies and adversaries differently when it comes to expressing human rights concerns.1 As Hook explains to Tillerson: In the case of US allies such as Egypt, Saudi Arabia, and the Philippines, the Administration is fully justified in emphasizing good relations for a variety of important reasons, including counter-terrorism, and in honestly facing up to the difficult tradeoffs with regard to human rights. It is not as though human rights practices will be improved if anti-American radicals take power in those countries. Moreover, this would be a severe blow to our vital interests. We saw what a disaster Egypt’s Muslim Brotherhood turned out to be in power. After eight years of Obama, the US is right to bolster US allies rather than badger or abandon them. One useful guideline for a realistic and successful foreign policy is that allies should be treated differently—and better—than adversaries. Otherwise, we end up with more adversaries, and fewer allies. The classic dilemma of balancing ideals and interests is with regard to America’s allies. In relation to our competitors, there is far less of a dilemma. We do not look to bolster America’s adversaries overseas; we look to pressure, compete with, and outmaneuver them. For this reason, we should consider human rights as an important issue in regard to US relations with China, Russia, North Korea, and Iran. And this is not only because of moral concern for practices inside those countries. It is also because pressing those regimes on human rights is one way to impose costs, apply counter-pressure, and regain the initiative from them strategically. Meanwhile, Hook criticizes the foreign policy of Jimmy Carter which he sees as an outlier amongst US presidents in the postwar era: President Carter upended Cold War policies by criticizing and even undermining governments, especially in cases such as Nicaragua and Iran. The results were unfortunate for American interests, as for the citizens of those countries. Carter’s badgering of American allies unintentionally strengthened anti-American radicals in both Iran and Nicaragua. As Jeanne Kirkpatrick wrote in 1979 criticizing Carter’s foreign policy, “Hurried efforts to force complex and unfamiliar political practices on societies lacking the requisite political culture, tradition, and social structures not only fail to produce the desired outcomes; if they are undertaken at a time when the traditional regime is under attack, they actually facilitate the job of the insurgents.

Anglos dominated the prisoner population in 1977 and did not lose their plurality until 1988. Meanwhile, absolute numbers grew across the board—with the total number of those incarcerated approximately doubling during each interval. African American prisoners surpassed all other groups in 1988, but by 1995, they had been overtaken by Latinos; however, Black people have the highest rate of incarceration of any racial/ethnic grouping in California, or, for that matter, in the United States (see also Bonczar and Beck 1997). TABLE 4 CDC PRISONER POPULATION BY RACE/ETHNICITY The structure of new laws, intersecting with the structure of the burgeoning relative surplus population, and the state’s concentrated use of criminal laws in the Southland, produced a remarkable racial and ethnic shift in the prison population. Los Angeles is the primary county of commitment. Most prisoners are modestly educated men in the prime of life: 88 percent are between 19 and 44 years old. Less than 45 percent graduated from high school or read at the ninth-grade level; one in four is functionally illiterate. And, finally, the percentage of prisoners who worked six months or longer for the same employer immediately before being taken into custody has declined, from 54.5 percent in 1982 to 44 percent in 2000 (CDC, Characteristics of Population, various years). TABLE 5 CDC COMMITMENTS BY CONTROLLING OFFENSE (%) At the bottom of the first and subsequent waves of new criminal legislation lurked a key contradiction. On the one hand, the political rhetoric, produced and reproduced in the media, concentrated on the need for laws and prisons to control violence. “Crime” and “violence” seemed to be identical. However, as table 5 shows, there was a significant shift in the controlling (or most serious) offenses for those committed to the CDC, from a preponderance of violent offenses in 1980 to nonviolent crimes in 1995. More to the point, the controlling offenses for more than half of 1995’s commitments were nonviolent crimes of illness or of illegal income producing activity: drug use, drug sales, burglary, motor vehicle theft. The outcome of the first two years of California’s broadly written “three strikes” law presents a similar picture: in the period March 1994–January 1996, 15 percent of controlling offenses were violent crimes, 31 percent were drug offenses, and 41 percent were crimes against property (N = 15,839) (Christoper Davis et al. 1996). The relative surplus population comes into focus in these numbers. In 1996, 43 percent of third-strike prisoners were Black, 32.4 percent Latino, and 24.6 percent Anglo. The deliberate intensification of surveillance and arrest in certain areas, combined with novel crimes of status, drops the weight of these numbers into particular places. The chair of the State Task Force on Youth Gang Violence expressed the overlap between presumptions of violence and the exigencies of everyday reproduction when he wrote: “We are talking about well-organized, drug-dealing, dangerously armed and profit-motivated young hoodlums who are engaged in the vicious crimes of murder, rape, robbery, extortion and kidnapping as a means of making a living” (Philibosian 1986: ix; emphasis added).

The irony of the NYPD strike is that it has demonstrated the opposite. When police do not do their jobs, at least as defined under current policy, the costs are low. There is no dramatic damage to public safety. Relative to the precipitous drop in policing, there have been very minor increases in violent crime. Nor are the other costs, such as the decline in revenue from fines and tickets, particularly significant. Meanwhile, the benefits to (formerly) over-policed neighborhoods is large. With their slowdown, New York police officers have shown that most of their activities are inessential. Society is better off when they are not engaging in broken windows, quality-of-life harassment of poor neighborhoods. The next logical step is to simply normalize the present. In the infamous words of one former vice president, this should be the “new normal.

The cost of defense, meanwhile, goes up and up and up, with little political resistance and barely any public discussion. By the fullest accounting, which is different from usual budget figures, the United States will spend more than $1 trillion on national security this year. That includes about $580 billion for the Pentagon’s baseline budget plus “overseas contingency” funds, $20 billion in the Department of Energy budget for nuclear weapons, nearly $200 billion for military pensions and Department of Veterans Affairs costs, and other expenses. But it doesn’t count more than $80 billion a year of interest on the military-related share of the national debt. After adjustments for inflation, the United States will spend about 50 percent more on the military this year than its average through the Cold War and Vietnam War. It will spend about as much as the next 10 nations combined—three to five times as much as China, depending on how you count, and seven to nine times as much as Russia. The world as a whole spends about 2 percent of its total income on its militaries; the United States, about 4 percent.

Soon after that, Eno briefly joined a group called the Scratch Orchestra, led by the late British avant-garde composer Cornelius Cardew. There was one Cardew piece that would be a formative experience for Eno—a piece known as “Paragraph 7,” part of a larger Cardew masterwork called The Great Learning. Explaining “Paragraph 7” could easily take up a book of its own. “Paragraph 7”’s score is designed to be performed by a group of singers, and it can be done by anyone, trained or untrained. The words are from a text by Confucius, broken up into 24 short chunks, each of which has a number. There are only a few simple rules. The number tells the singer how many times to repeat that chunk of text; an additional number tells each singer how many times to repeat it loudly or softly. Each singer chooses a note with which to sing each chunk—any note—with the caveats to not hit the same note twice in a row, and to try to match notes with a note sung by someone else in the group. Each note is held “for the length of a breath,” and each singer goes through the text at his own pace. Despite the seeming vagueness of the score’s few instructions, the piece sounds very similar—and very beautiful—each time it is performed. It starts out in discord, but rapidly and predictably resolves into a tranquil pool of sound. “Paragraph 7,” and 1960s tape loop pieces like Steve Reich’s “It’s Gonna Rain,” sparked Eno’s fascination with music that wasn’t obsessively organized from the start, but instead grew and mutated in intriguing ways from a limited set of initial constraints. “Paragraph 7” also reinforced Eno’s interest in music compositions that seemed to have the capacity to regulate themselves; the idea of a self-regulating system was at the very heart of cybernetics. Another appealing facet of “Paragraph 7” for Eno was that it was both process and product—an elegant and endlessly beguiling process that yielded a lush, calming result. Some of Cage’s pieces, and other process-driven pieces by other avant-gardists, embraced process to the point of extreme fetishism, and the resulting product could be jarring or painful to listen to. “Paragraph 7,” meanwhile, was easier on the ears—a shimmering cloud of sonics. In an essay titled “Generating and Organizing Variety in the Arts,” published in Studio International in 1976, a 28-year-old Eno connected his interest in “Paragraph 7” to his interest in cybernetics. He attempted to analyze how the design of the score’s few instructions naturally reduced the “variety” of possible inputs, leading to a remarkably consistent output. In the essay, Eno also wrote about algorithms—a cutting-edge concept for an electronic-music composer to be writing about, in an era when typewriters, not computers, were still en vogue. (In 1976, on the other side of the Atlantic, Steve Jobs and Steve Wozniak were busy building a primitive personal computer in a garage that they called the Apple I.) Eno also talked about the related concept of a “heuristic,” using managerial-cybernetics champion Stafford Beer’s definition. “To use Beer’s example: If you wish to tell someone how to reach the top of a mountain that is shrouded in mist, the heuristic ‘keep going up’ will get him there,” Eno wrote. Eno connected Beer’s concept of a “heuristic” to music. Brecht’s Fluxus scores, for instance, could be described as heuristics.

Let us suppose a race of people whose peculiar mental limitation compels them to regard a painting as something made up of little coloured dots which have been put together like a mosaic. Studying the brushwork of a great painting, through their magnifying glasses, they discover more and more complicated relations between the dots, and sort these relations out, with great toil, into certain regularities. Their labour will not be in vain. These regularities will in fact ‘work’; they will cover most of the facts. But if they go on to conclude that any departure from them would be unworthy of the painter, and an arbitrary breaking of his own rules, they will be far astray. For the regularities they have observed never were the rule the painter was following. What they painfully reconstruct from a million dots, arranged in an agonising complexity, he really produced with a single lightning-quick turn of the wrist, his eye meanwhile taking in the canvas as a whole and his mind obeying laws of composition which the observers, counting their dots, have not yet come within sight of, and perhaps never will".

I want to tell you a little story. “A certain shopkeeper sent his son to learn about the secret of happiness from the wisest man in the world. The lad wandered through the desert for forty days, and finally came upon a beautiful castle, high atop a mountain. It was there that the wise man lived. “Rather than finding a saintly man, though, our hero, on entering the main room of the castle, saw a hive of activity: tradesmen came and went, people were conversing in the corners, a small orchestra was playing soft music, and there was a table covered with platters of the most delicious food in that part of the world. The wise man conversed with everyone, and the boy had to wait for two hours before it was his turn to be given the man’s attention. “The wise man listened attentively to the boy’s explanation of why he had come, but told him that he didn’t have time just then to explain the secret of happiness. He suggested that the boy look around the palace and return in two hours. “‘Meanwhile, I want to ask you to do something,’ said the wise man, handing the boy a teaspoon that held two drops of oil. ‘As you wander around, carry this spoon with you without allowing the oil to spill.’ “The boy began climbing and descending the many stairways of the palace, keeping his eyes fixed on the spoon. After two hours, he returned to the room where the wise man was. “‘Well,’ asked the wise man, ‘did you see the Persian tapestries that are hanging in my dining hall? Did you see the garden that it took the master gardener ten years to create? Did you notice the beautiful parchments in my library?’ “The boy was embarrassed, and confessed that he had observed nothing. His only concern had been not to spill the oil that the wise man had entrusted to him. “‘Then go back and observe the marvels of my world,’ said the wise man. ‘You cannot trust a man if you don’t know his house.’ “Relieved, the boy picked up the spoon and returned to his exploration of the palace, this time observing all of the works of art on the ceilings and the walls. He saw the gardens, the mountains all around him, the beauty of the flowers, and the taste with which everything had been selected. Upon returning to the wise man, he related in detail everything he had seen. “‘But where are the drops of oil I entrusted to you?’ asked the wise man. “Looking down at the spoon he held, the boy saw that the oil was gone. “‘Well, there is only one piece of advice I can give you,’ said the wisest of wise men. ‘The secret of happiness is to see all the marvels of the world, and never to forget the drops of oil on the spoon.’” The shepherd said nothing. He had understood the story the old king had told him. A shepherd may like to travel, but he should never forget about his sheep. The

In the meanwhile, much Company effort was diverted to the East India School. This free school, planned to have dependence on Henrico College, was projected for Charles City. Although emphasis was on the education of the Indian, it seems clear that the colonists' children were likewise a consideration. There is specific comment on this as it related to the East India School. Donations in money and kind such as books and communion service continued to be forthcoming in England. An audit of the Company books early in 1622 showed college receipts to the extent of £2,043 and expenditures of £1,477. In Virginia, George Thorpe continued to encourage peace and friendship with the Indians setting an excellent personal example in this. He did what he could, too, to develop the College lands even planting vines to the number of 10,000.

When the bishop's collection for the college had reached £1,500, a decision was made. Rather than start construction with too little, it was resolved to send fifty "tenants-at-halves" to work on the land. Half of their income would go to the college project and half to themselves. Profits, it was expected, would augment the building and maintenance fund and help to support tutors and students. In the meanwhile, friendly relations with the Indians were important to make possible the willing education of their children.

The Chinese renminbi was fixed against the dollar from July of 2005 until June 2009. With a fixed exchange rate, a currency’s value is matched to the value of another single currency or to a basket of other currencies. So when a country pegs its currency to the dollar, the value of the currency rises and falls with the dollar. This action helped China survive the global financial crisis. But China removed the dollar peg after the global financial crisis ended last year. Meanwhile, Japan has also seen the value of the yen grow stronger. With the U.S. economy continuing to lag and growing fiscal uncertainty in European countries, the yen has continued to gain strength because it was the only currency that was stable. So countries like China expanded their purchases of the yen, resulting in the yen’s appreciation. As the yen continued to rise against the dollar, the Japanese government intervened in the currency market in September for the first time since March 2004. This is not the first global currency war the world has seen. In 1985, the finance ministers of West Germany, France, the U.S., Japan and the UK gathered at the Plaza Hotel in New York to sign the Plaza Accord. Under the deal, the countries agreed to bring down the U.S. dollar exchange rate in relation to the Japanese yen and German mark. As the recent currency war continues to spread around the globe, some countries are now saying that there is a need for a new Plaza Accord to stabilize the world economy and the global financial market.

The neighbors protected a historic church building, kept the scale of the new construction relatively modest, and preserved open space and a grand old beech tree. Meanwhile, five hundred people submitted their names to get on the list for twenty new affordable apartments

Paradoxically, and despite our strong individualism and self-obsession, WEIRD people tend to stick to impartial rules or principles and can be quite trusting, honest, fair, and cooperative toward strangers or anonymous others. In fact, relative to most populations, we WEIRD people show relatively less favoritism toward our friends, families, co-ethnics, and local communities than other populations do. We think nepotism is wrong, and fetishize abstract principles over context, practicality, relationships, and expediency. Emotionally, WEIRD people are often racked by guilt as they fail to live up to their culturally inspired, but largely self-imposed, standards and aspirations. In most non-WEIRD societies, shame—not guilt—dominates people’s lives. People experience shame when they, their relatives, or even their friends fail to live up to the standards imposed on them by their communities. Non-WEIRD populations might, for example, “lose face” in front of the judging eyes of others when their daughter elopes with someone outside their social network. Meanwhile, WEIRD people might feel guilty for taking a nap instead of hitting the gym even though this isn’t an obligation and no one will know. Guilt depends on one’s own standards and self-evaluation, while shame depends on societal standards and public judgment.

For too long, the church has gone about its business as though nothing were wrong. Meanwhile, it has been a racialized organism, not only fractured relationally but actually practicing, perpetuating, or remaining silent to the racial oppression of others. And yet Jesus, in his birth, life, teachings, death, and resurrection, has been the answer available to us all along. According to our sacred Scripture, Jesus lived a life that nonviolently subverted the powers and confronted the establishment. The wisdom and power of God, of a different sort from earthly wisdom and power, is something we are invited to participate in as God’s church. We are the called-out ones—not from the world, but from being patterned by the wisdom and power of this world through our sinful practices and mind-sets.

Meanwhile, no catalogue of our time-related troubles would be complete without mentioning that alarming phenomenon, familiar to anyone older than about thirty, whereby time seems to speed up as you age – steadily accelerating until, to judge from the reports of people in their seventies and eighties, months begin to flash by in what feels like minutes.

The analysis of the /General Theory /shows that inflation is a real, not a monetary, phenomenon. It operates in two stages (once more giving a crudely simple account of an intricate process). An increase in effective demand meeting an inelastic supply of goods raises prices. When food is supplied by a peasant agriculture a rise of the prices of foodstuffs is a direct increase of money income to the sellers and increases their expenditure. The higher cost of living sets up a pressure to raise wage rates. So money incomes rise all round, prices are bid up all the higher and a vicious spiral sets in. The first stage — a rise of effective demand — can very easily be prevented by not having any development. But if there is to be development there must be a stage when investment increases relatively to consumption. There must be an increase in effective demand and a tendency towards inflation. The problem is how to keep it within bounds. Some schemes of investment that seem to be clearly indispensable to improvements in the long run, such as electrical installations, take a long time to yield any fruit and meanwhile the workers engaged on these have to be supplied. The secret of non-inflationary development is to allocate the right amount of quick-yielding, capital-saving investment to the consumption-good sector (especially agriculture) to generate a sufficient surplus to support the necessary large schemes. It is in this kind of analysis, rather than in the mystifications of “deficit finance,” that the clue to inflation is to be found. [pp. 110-11]

As you begin to befriend your inner silence, one of the first things you will notice is the superficial chatter on the surface level of your mind. Once you recognize this, the silence deepens. A distinction begins to emerge between the images that you have of yourself and your own deeper nature. Sometimes much of the conflict in our spirituality has nothing to do with our deeper nature but rather with the false surface constructs we build. We then get caught in working out a grammar and geometry of how these surface images and positions relate to each other; meanwhile our deeper nature remains unattended.

The irony is that people with relatively little power tend to understand this far better than those with a great deal more power. [...] Their sense of individual powerlessness pushed them to be politically ambitious, to demand structural changes. In contrast, here in wealthy countries, we are told how powerful we are as individuals all the time. As consumers. Even individual activists. And the result is that despite our power and privilege, we often end up acting on canvases that are unnecessarily small—the canvas of our own lifestyle, or maybe our neighborhood or town. Meanwhile, we abandon the structural changes, the policy and legal work, to others.

A certain shopkeeper sent his son to learn about the secret of happiness from the wisest man in the world. The lad wandered through the desert for forty days, and finally came upon a beautiful castle, high atop a mountain. It was there that the wise man lived. “Rather than finding a saintly man, though, our hero, on entering the main room of the castle, saw a hive of activity: tradesmen came and went, people were conversing in the corners, a small orchestra was playing soft music, and there was a table covered with platters of the most delicious food in that part of the world. The wise man conversed with everyone, and the boy had to wait for two hours before it was his turn to be given the man’s attention. “The wise man listened attentively to the boy’s explanation of why he had come, but told him that he didn’t have time just then to explain the secret of happiness. He suggested that the boy look around the palace and return in two hours. “‘Meanwhile, I want to ask you to do something,’ said the wise man, handing the boy a teaspoon that held two drops of oil. ‘As you wander around, carry this spoon with you without allowing the oil to spill.’ “The boy began climbing and descending the many stairways of the palace, keeping his eyes fixed on the spoon. After two hours, he returned to the room where the wise man was. “‘Well,’ asked the wise man, ‘did you see the Persian tapestries that are hanging in my dining hall? Did you see the garden that it took the master gardener ten years to create? Did you notice the beautiful parchments in my library?’ “The boy was embarrassed, and confessed that he had observed nothing. His only concern had been not to spill the oil that the wise man had entrusted to him. “‘Then go back and observe the marvels of my world,’ said the wise man. ‘You cannot trust a man if you don’t know his house.’ “Relieved, the boy picked up the spoon and returned to his exploration of the palace, this time observing all of the works of art on the ceilings and the walls. He saw the gardens, the mountains all around him, the beauty of the flowers, and the taste with which everything had been selected. Upon returning to the wise man, he related in detail everything he had seen. “‘But where are the drops of oil I entrusted to you?’ asked the wise man. “Looking down at the spoon he held, the boy saw that the oil was gone. “‘Well, there is only one piece of advice I can give you,’ said the wisest of wise men. ‘The secret of happiness is to see all the marvels of the world, and never to forget the drops of oil on the spoon.’” The

useless human beings, who formerly vegetated upon a soil that seemed barren of everything else.” The sheep were brought in by hundreds of thousands, and to some of the retreating population they became known as “the lairds’ four-footed clansmen.” Meanwhile, the clansmen themselves had three principal choices. They could move to the edge of the sea, which they hated, and live on fish, which most of them also hated. They could move to the Lowlands. Or they could emigrate to other continents. Into the middle of this tide went many of the original clansmen of Colonsay, some early, some later on, some after long stays on the mainland, others more directly from the island, some settling in the Lowlands, notably in Renfrewshire, others going to Australia, Canada, or the United States. Of those who left the Highlands as a result of the clearances, my own particular forebears were among the last. When my great-grandfather married a Lowland girl, in West Lothian, in 1858, he was in the middle of what proved to be a brief stopover between the bens and the glens and Ohio. He worked in a West Lothian coal mine, and the life underground apparently inspired him to keep moving. Serfdom in Scottish coal mines had been abolished in 1799, but Scottish miners of the mid-nineteenth century might as well have been serfs. They worked regular shifts of fifteen hours and sometimes finished their week with a twenty-four-hour day. Six-year-old girls in the mines did work that later, in times of relative enlightenment, was turned over to ponies. Wages were higher and hours a little shorter for mine work in the Mahoning Valley of Ohio, and my great-

Meanwhile all the ideal aspects of human culture, including all values and norms, have become relegated to the subjective sphere, and truth itself has become in effect subsumed under the category of utility. Transcendence and symbolism out of the way, there remains only the useful and the useless, the pleasurable and the disagreeable. There are no more absolutes and no more certainties; only a positivistic knowledge and feelings, a veritable glut of feelings. All that pertains to the higher side of life-to art, to morality or to religion-is now held to be subjective, relative, contingent-in a word, 'psychological'. One is no longer capable of understanding that values and norms could have a basis in truth.

I recalled one example, when First Boston had loaned $450 million—40 percent of its equity capital—to just one firm, Ohio Mattress, in a disastrous deal Wall Street wits had christened “the burning bed.” Profits at First Boston were so pathetic that the firm had to sell a stake in its derivatives business just to pay bonuses. Meanwhile, it was rumored that Allen Wheat, the firm’s new chief executive officer, had received compensation of $30 million, although reports later indicated his compensation was a mere $9 million. The firm had been tagged Wheat First Securities, a reference to a small-time, relatively impoverished brokerage firm. It was no surprise that top salesmen were fleeing in droves. I, too, wanted out.

We did meet and talk; we even had a relatively relaxed meeting in 1984 at a Japanese restaurant, soothed by sushi and sake, to discuss all the things we weren’t going to do – and then Steve joined us to hear about it. Roger was doubtless misled by our general bonhomie and acquiescence into believing that we accepted Pink Floyd was almost over. David and I meanwhile thought that after Roger had finished Pros And Cons, life could continue. We had, after all, had a number of hiatuses before. Roger sees this meeting as duplicity, rather than diplomacy – I disagree. Clearly, our communication skills were still troublingly non-existent.

Meanwhile, with each day that passes, there is an increasing danger that the GVN's deteriorating relations with the South Vietnamese people will begin to produce a general sag of enthusiasm for continuing the war against the Viet Cong, both among the populace and the armed forces. Should this occur, the likelihood of achieving ultimate U.S. objectives in South Vietnam will have virtually disappeared.

Meanwhile, things did not go well at home. Lampe had begun too take advantage of the “weakness” of his master. He became more quarrelsome, obtained unreasonable favors, did not do his job, was frequently drunk, and exhibited a certain kind of “brutality.”140 Wasianski talked to Lampe, who promised to improve but got worse. In January 1802 Kant reported to Wasianski: “Lampe has done such wrong to me that I am ashamed to say what it was.”141 Wasianski saw to it that Lampe, the servant who had been with Kant for forty years, was dismissed in the very same month. He received a yearly pension, under the condition that neither he nor any of the relatives were ever to bother Kant again.

Turkey’s deteriorating relationship with Russia after two of its F-16s shot down a Russian SU-24 fighter-bomber over Syria on November 24, 2015, gave Erdogan a new incentive to improve relations with Israel. Russia supplies more than half of Turkey’s natural gas, and Vladimir Putin has shown that he’s willing to use Russia’s energy resources as a geopolitical weapon. Israel, meanwhile, is developing a potentially huge reserve of natural gas, the appropriately named Leviathan field, in the eastern Mediterranean.

Then there are all those timeless human dilemmas like whom to marry, whether to have children, and what kind of work to pursue. If we had thousands of years in which to live, all those would be far less agonizing, too, since there’d be sufficient time to spend decades trying out each kind of possible existence. Meanwhile, no catalog of our time-related troubles would be complete without mentioning that alarming phenomenon, familiar to anyone older than about thirty, whereby time seems to speed up as you age—steadily accelerating until, to judge from the reports of people in their seventies and eighties, months begin to flash by in what feels like minutes. It’s hard to imagine a crueler arrangement: not only are our four thousand weeks constantly running out, but the fewer of them we have left, the faster we seem to lose them. And if our relationship to our limited time has always been a difficult one, recent events have brought matters to a head. In 2020, in lockdown during the coronavirus pandemic, with our normal routines suspended, many people reported feeling that time was disintegrating completely, giving rise to the disorienting impression that their days were somehow simultaneously racing by and dragging on interminably.

Telepathy” is public and mythical version of something real. This is same way that many religions teach metempsychosis because truth of reincarnation is too impersonal and too hard to grasp. It’s not out of the question that we are constantly receiving motions inside the unity of things from many inanimate objects, some possibly on the other side of the known universe, but occasionally from people we know, trees, and many other objects. We may have close bond on this level with individuals related to us, even in the future, or an intimation of those that the genius of the species intends as our mate, because it wants the production of this or that child at this or that moment. The most significant of these “telepathic” connections is indeed when two such people, supremely suitable for each other on a biological path, recognize in each other this inner intention or striving of nature for the production of something—of course they think it’s about something very different. In the normal case this is almost always man and woman, for production of a certain child, that nature wants to bring into emergence. But on rare cases there can be other reasons for similar connection in will, such as, two friends who are intended to achieve some task together. “We reach out with open arms in anticipation of satisfying our desire or delusion, meanwhile nature achieves her secret intention”: it is so in the birth of certain children, but also of other things.

Forging Mettle In popular depictions of Musashi’s life, he is portrayed as having played a part in the decisive Battle of Sekigahara on October 21, 1600, which preceded the establishment of the Tokugawa shogunate. A more likely hypothesis is that he was in Kyushu fighting as an ally of Tokugawa Ieyasu under Kuroda Yoshitaka Jōsui at the Battle of Ishigakibaru on September 13, 1600. Musashi was linked to the Kuroda clan through his biological birth family who were formerly in the service of the Kodera clan before Harima fell to Hideyoshi.27 In the aftermath of Sekigahara, Japan was teeming with unemployed warriors (rōnin). There are estimates that up to 500,000 masterless samurai roamed the countryside. Peace was tenuous and warlords sought out skilled instructors in the arts of war. The fifteen years between Sekigahara and the first siege of Osaka Castle in 161528 was a golden age for musha-shugyō, the samurai warrior’s ascetic walkabout, but was also a perilous time to trek the country roads. Some rōnin found employment as retainers under new masters, some hung up their swords altogether to become farmers, but many continued roving the provinces looking for opportunities to make a name for themselves, which often meant trouble. It was at this point that Musashi embarked on his “warrior pilgrimage” and made his way to Kyoto. Two years after arriving in Kyoto, Musashi challenged the very same Yoshioka family that Munisai had bettered years before. In 1604, he defeated the head of the family, Yoshioka Seijūrō. In a second encounter, he successfully overpowered Seijūrō’s younger brother, Denshichirō. His third and last duel was against Seijūrō’s son, Matashichirō, who was accompanied by followers of the Yoshioka-ryū school. Again, Musashi was victorious, and this is where his legend really starts to escalate. Such exploits against a celebrated house of martial artists did not go unnoticed. Allies of the Yoshioka clan wrote unflattering accounts of how Musashi used guile and deceit to win with dishonorable ploys. Meanwhile, Musashi declared himself Tenka Ichi (“Champion of the Realm”) and must have felt he no longer needed to dwell in the shadow of his father. On the Kokura Monument, Iori wrote that the Yoshioka disciples conspired to ambush Musashi with “several hundred men.” When confronted, Musashi dealt with them with ruthless resolve, one man against many. Although this representation is thought to be relatively accurate, the idea of hundreds of men lying in wait was obviously an exaggeration. Several men, however, would not be hard to believe. Tested and triumphant, Musashi was now confident enough to start his own school. He called it Enmei-ryū. He also wrote, as confirmed by Uozumi, his first treatise, Heidōkyō (1605), to record the techniques and rationale behind them. He included a section in Heidōkyō on fighting single-handedly against “multiple enemies,” so presumably the third duel was a multi-foe affair.

The Ticklish Subject shows how today, in spite of the decline of the paternal metaphor and the inefficacy of ethical-political principles, global capitalist relations of production actually structure an ever more prohibitive and homogenized social reality: The true horror lies not in the particular content hidden beneath the universality of global Capital but, rather, in the fact that Capital is effectively an anonymous global machine blindly running its course; that there is in fact no particular Secret Agent animating it. The horror is not the (particular living) ghost in the (dead universal) machine, but the (dead universal) machine in the very heart of each (particular living) ghost. The conclusion to be drawn is thus that the problematic of multiculturalism (the hybrid coexistence of diverse cultural life-worlds) which imposes itself today is the form of appearance of its opposite, of the massive presence of capitalism as global world system: it bears witness to the unprecedented homogenization of today’s world. (Ticklish, p. 218) Multiculturalism – as well as postmodern efforts to reduce truth to “narratives” or “solidarity of belief” – simply further the interests of global capital. Žižek notes wryly that liberal pseudo-leftists really know all of this, but the problem is that they want to maintain their relatively comfortable lifestyles (bought at the expense of suffering in the Third World), and meanwhile to maintain the pose of revolutionary “beautiful souls.” Postmodern “post-politics” replaces the recognition of global ideological divisions with an emphasis on the collaboration of enlightened experts, technocrats, and specialists who negotiate to reach compromises. Such pragmatic “administration of social matters” accepts in advance the very global capitalist framework that determines the profitability of the compromise (Ticklish, p. 199). This suspension of the space for authentic politics leads to what Žižek calls “postmodern racism,” which ignores the universal rights of the political subject, proliferates divisions along cultural lines, and prevents the working class from politicizing its predicament. Even more seriously, according to Žižek, post-politics no longer merely represses the political, but forecloses it. Thus instead of violence as the neurotic “return of the repressed,” we see signs of a new kind of irrational and excessive violence. This new manifestation of violence results from the (psychotic) foreclosure of the Name of the Father that leads to a “return in the Real.” This violence is thus akin to the psychotic passage a l’acte: “a cruelty whose manifestations range from ‘fundamentalist’ racist and/or religious slaughter to the ‘senseless’ outbursts of violence by adolescents and the homeless in our megalopolises, a violence one is tempted to call Id-Evil, a violence grounded in no utilitarian or ideological reason” (Ticklish, p. 198). Where then, is the power to combat such foreclosure? The Ticklish Subject shows that the subversive power of subjectivity arises only when the subject annuls himself as subject: the acknowledgment of the integral division or gap in subjectivity allows the move from subjection to subjective destitution. Insofar as the subject concedes to the inherent failure of symbolic practices, he no longer presupposes himself as a unified subject. He acknowledges the nonexistence of the symbolic big Other and the monstrosity of the Real. Such acceptance involves the full assertion – rather than the effacement – of the gap between the Real and its symbolization. In contrast to the artificial object character of the imaginary capitalist ego, The Ticklish Subject discloses the “empty place” of the subject as a purely structural function, and shows that this functioning emerges only as the withdrawal from one’s substantial identity, as the disintegration of the “self” that is situated and defined within a communal universe of meaning.

Meanwhile, no catalog of our time-related troubles would be complete without mentioning that alarming phenomenon, familiar to anyone older than about thirty, whereby time seems to speed up as you age—steadily accelerating until, to judge from the reports of people in their seventies and eighties, months begin to flash by in what feels like minutes.

So, in a sense, capitalism is a monopoly. Without competition, capitalism has bent towards the agglomeration of profit and power in the hands of relatively few families, corporations, industries and governments. The coercion of twentieth century dictatorships as methods of individual persuasion and control has been replaced by marketing, far more benign and effective. Meanwhile vasts rafts of people--entire regions even--sit becalmed in seas of poverty and resentment

Psychologists have shown, for example, that priming people with settling down in a city vs. visiting it briefly immediately evokes different preferences: settling down causes people to facultatively value loyal friends, while shorter visits spark more egalitarian motivations. Meanwhile, research also points to developmental effects: young adults who moved geographically as children make less of a distinction between friends and strangers. Overall, greater residential mobility and more relational freedom (i.e., fewer constraints on new relationships) lead individuals to form larger social networks, favor new experiences, prefer novelty, and perhaps even think more creatively (see Appendix C).23

A tyrant, in the future, is about to retire and turn over the 3 or so planets he controls to a younger aspirant. The young wife of the tyrant, however, wishes control to go to her, and to prove to her husband what a dreadful leader the aspirant would make. All time-travel experiments have failed, but there is a theoretical possibility that alternate presents could be reached. Instigated by the tyrant's wife, a research crew begins the job. MEANWHILE, the aspirant has let no grass grow beneath his feet; he responds to Project Alternate by hiring one of Earth's larges industrial corporations to build a fake alternate world, in which he rules, and all is wonderful. Now comes the tour de force. The tyrant's young wife learns about the construction of a fake alternate world. Her response: she engages a team of clever experts—along the lines of that in MISSION IMPOSSIBLE—to worm their way into the fake alternate world and plant fake fakes there, which will give it all away when the tyrant is brought to visit it. All seems clear at this point. The aspirant is having a fake alternate world being made; the tyrant's wife is busily subverting it. But—aha! Everyone's scheme is brought down in a great crash when a real alternate present is reached. The tyrant sets out to visit it—naturally. But it bears no relation at all to their own world. It is a 'board-game' world, with squares and the possibility of moving from one square to the next. Each square is a sort of alternate world on its own; the squares differ that much from one another in tone, structure, mood, color, with the characters themselves altering to fit into the Geist of each square. On one square, for example, all food tastes marvelous. On the next square, milk is a deadly poison. And so on. Ultimately, the characters discover the nature of this world: each square represents a particular mushroom, and that of a poisonous mushroom is a poisonous micro-world . . . the morel square, of course, being nearly on a level with heaven.

It’s Thanksgiving, and you’ve eaten with porcine abandon. Your bloodstream is teeming with amino acids, fatty acids, glucose. It’s far more than you need to power you over to the couch in a postprandial daze. What does your body do with the excess? This is crucial to understand because, basically, the process gets reversed when you’re later sprinting for your life. To answer this question, it’s time we talked finances, the works—savings accounts, change for a dollar, stocks and bonds, negative amortization of interest rates, shaking coins out of piggy banks—because the process of transporting energy through the body bears some striking similarities to the movement of money. It is rare today for the grotesquely wealthy to walk around with their fortunes in their pockets, or to hoard their wealth as cash stuffed inside mattresses. Instead, surplus wealth is stored elsewhere, in forms more complex than cash: mutual funds, tax-free government bonds, Swiss bank accounts. In the same way, surplus energy is not kept in the body’s form of cash—circulating amino acids, glucose, and fatty acids—but stored in more complex forms. Enzymes in fat cells can combine fatty acids and glycerol to form triglycerides (table). Accumulate enough of these in the fat cells and you grow plump. Meanwhile, your cells can stick series of glucose molecules together. These long chains, sometimes thousands of glucose molecules long, are called glycogen. Most glycogen formation occurs in your muscles and liver. Similarly, enzymes in cells throughout the body can combine long strings of amino acids, forming them into proteins. The hormone that stimulates the transport and storage of these building blocks into target cells is insulin. Insulin is this optimistic hormone that plans for your metabolic future. Eat

It's the meanwhile frightens me, sir. The ancients placed love and war in the hands of closely related gods. That was no accident. That, sir, was a profound knowledge of man.

This relatively hands-off style of rule practiced by the Eastern European empires was born of pragmatism. Social divisions were not a flaw to be overcome, but a tool to be used. In these realms, universal citizenship did not exist. People lived not as individuals but as parts of wider social estates, each of which came with its own set of privileges and prohibitions. Everyone was discriminated against to some extent, except for the sultan or czar. Everyone also had a function. To most people, before the arrival of modernity, the idea of equality before the law was unthinkable. What mattered most in life was to be allowed to fulfill their role undisturbed. Meanwhile, what mattered most to rulers was that the sum total of these various roles added up to them staying in power. For this, outsiders could be just as useful as locals and often showed themselves to be more dependable. The process of inviting helpful strangers into Eastern Europe began very early. Eastern European monarchs began looking abroad for talent in the Middle Ages Compared to Western Europe, the East was under-populated, lacking sities and the specialized craftsmen and traders who inhabited them. Eastern rulers also sat uneasily on the intersection of multiple frontiers: between pagan and Christian, Christian and Muslim, and Catholic and Orthodox. Because of this, they needed all the help they could get cultivating, defending, and administering their realms. In the eleventh century, A Hungarian king lectured his son about the usefulness of immigrants: 'As guests come from various areas and lands, so they bring with them various languages and customs, various examples and forms of armaments, which adorn and glorify the royal court. . . . For a kingdom of one language and one custom is weak and fragile. Therefore, my son, I order that you should feed them with goodwill and honor them so that they will prefer to live with you rather than inhabit any other place.' The young prince took his father's advice to heart. By the thirteenth century, the kingdom of Hungary harbored, within its ragile borders, groups of Jews, Muslims, Armenians, Slavs, Italians, Franks, Spaniards, and Germans

During my time in India, the commitment level of the believers there shocked me. I visited thousands of Christians who had been beaten or watched relatives murdered for their faith. At one point, I said to one of the leaders, “Every believer seems so serious about his or her commitment to Christ. Aren’t there people who just profess Christ but don’t really follow Him?” He answered by explaining that nominal Christianity doesn’t make sense in India. Calling yourself a Christian means you lose everything. Your family and friends reject you, and you lose your home, status, and job. So why would anyone choose that unless he or she is serious about Jesus? I witnessed that same passion during my time in mainland China. The highlight was attending a meeting with underground church members training to become missionaries. The way they prayed and gave testimony about being persecuted was convicting and encouraging. The most surprising part of our time together was when they asked me about church in America. They laughed hysterically when I told them that church for Americans tends to focus on buildings and that people will sometimes switch churches based on music, child care, preaching, or disagreements with other believers. I honestly was not trying to be funny. They laughed in disbelief at our church experiences, thinking it was ridiculous that we would call this Christianity. Keep in mind that the population of China is over 1.3 billion, and in India it’s over 1.2 billion. Meanwhile, there are around 300 million people in the United States. This means that we are a small minority. Our views of “Christianity” are peculiar to the vast majority of the world. I used to think of those “radical believers” overseas as the strange ones. Some simple math revealed to me that in actuality we are the weird ones. The majority of believers on this earth find it laughable that we could reduce the call to follow Jesus and make disciples to an invitation to sit in church service.

One assumption that is already being shattered is the idea that only routine, semi-skilled jobs like taxi driving, food delivery, or household chores are susceptible. Even traditional professions like medicine and law are proving to be susceptible to platform models. We’ve already mentioned Medicast, which applies an Uber-like model to finding a doctor. Several platform companies are providing online venues where legal services are available with comparable ease, speed, and convenience. Axiom Law has built a $200 million platform business by using a combination of data-mining software and freelance law talent to provide legal guidance and services to business clients; InCloudCounsel claims it can process basic legal documents such as licensing forms and nondisclosure agreements at a savings of up to 80 percent compared with a traditional law firm.11 In the decades to come, it seems likely that the platform model will be applied—or at least tested—in virtually every market for labor and professional services. How will this trend impact the service industries—not to mention the working lives of hundreds of millions of people? One likely result will be an even greater stratification of wealth, power, and prestige among service providers. Routine and standardized tasks will move to online platforms, where an army of relatively low-paid, self-employed professionals will be available to handle them. Meanwhile, the world’s great law firms, medical centers, consulting partnerships, and accounting practices will not vanish, but their relative size and importance will shrink as much of the work they used to do migrates to platforms that can provide comparable services at a fraction of the cost and with far greater convenience. A surviving handful of world-class experts will increasingly focus on a tiny subset of the most highly specialized and challenging assignments, which they can tackle from anywhere in the world using online tools. Thus, at the very highest level of professional expertise, winner-take-all markets are likely to emerge, with (say) two dozen internationally renowned attorneys competing for the splashiest and most lucrative cases anywhere on the globe.

Doom, meanwhile, had a long-term impact on the world of gaming far exceeding even that of Myst. The latest of a series of experiments with interactive 3D graphics by id programmer John Carmack, Doom shares with Myst only its immersive first-person point of view; in all other respects, this fast-paced, ultraviolent shooter is the polar opposite of the cerebral Myst. Whereas the world of Myst is presented as a collection of static nodes that the player can move among, each represented by a relatively static picture of its own, the world of Doom is contiguous. As the player roams about, Doom must continually recalculate in real time the view of the world that it presents to her on the screen, in effect drawing for her a completely new picture with every frame using a vastly simplified version of the 3D-rendering techniques that Eric Graham began experimenting with on the Amiga back in 1986. First-person viewpoints had certainly existed in games previously, but mostly in the context of flight simulators, of puzzle-oriented adventures such as Myst, or of space-combat games such as Elite. Doom has a special quality that those earlier efforts lack in that the player embodies her avatar as she moves through 3D space in a way that feels shockingly, almost physically real. She does not view the world through a windscreen, is not separated from it by an adventure game’s point-and-click mechanics and static artificiality. Doom marks a revolutionary change in action gaming, the most significant to come about between the videogame’s inception and the present. If the player directs the action in a game such as Menace, Doom makes her feel as if she is in the action, in the game’s world. Given the Amiga platform’s importance as a tool for noninteractive 3D rendering, it is ironic that the Amiga is uniquely unsuited to Doom and the many iterations and clones of it that would follow. Most of the Amiga attributes that we employed in the Menace reconstruction—its scrolling playfields, its copper, its sprites—are of no use to a 3D-engine programmer. Indeed, the Intel-based machines on which Carmack created Doom possess none of these features. Even the Amiga’s bitplane-based playfields, the source of so many useful graphical tricks and hacks when programming a 2D game such as Menace, are an impediment and annoyance in a game such as Doom. Much preferable are the Intel-based machines’ straightforward chunky playfields because these layouts are much easier to work with when every frame of video must be drawn afresh from scratch. What is required most of all for a game such as Doom is sufficient raw processing power to perform the necessary thousands of calculations needed to render each frame quickly enough to support the frenetic action for which the game is known. By 1993, the plebian Intel-based computer, so long derided by Amiga owners for its inefficiencies and lack of design imagination, at last possessed this raw power. The Amiga simply had no answer to the Intel 80486s and Pentiums that powered this new, revolutionary genre of first-person shooters. Throughout

Civil-military relations in modern America are characterized more by paradox than by consistency: ordinary Americans support the military more than ever but know less about it than ever. In Washington, senior government policymakers simultaneously overestimate the military’s capabilities and mistrust the military leadership. The US military is widely viewed as the strongest military in the history of the world, but military leaders view conventional military tools as less and less useful for dealing with the complex security threats we face today. Meanwhile, although the military itself is more professional than ever, its internal structures—from recruiting, training, and education to personnel policies—lag badly behind those in most civilian workplaces, making it difficult for the military to change from within. These paradoxes both reflect and contribute to an underlying conundrum. In today’s world, where security challenges increasingly stem from nonstate actors, the cyber domain, the diffuse effects of climate change, and similar nontraditional sources, it is growing ever more difficult to clearly define the US military’s role and mission. We no longer have a coherent basis for distinguishing between war and “not war,” or between military force and other forms of coercion and manipulation. In such a context, we no longer know what kind of military we need, or how to draw sensible lines between civilian and military tasks and roles.

The high taxes and regulatory burdens they favor have the effect of protecting established businesses. To accumulate a fortune requires earning a high rate of profit and continually reinvesting most of it in the business. The greater the tax burden, the harder this process becomes. In the same way that small investments can turn into big gains when compounded over time, even relatively small tax burdens can amount to enormous losses, since they too get compounded over time: the million dollars taxed away from a company today doesn’t just cost it a million dollars, but all the income that million dollars would have generated had the business been free to reinvest it. Regulations, meanwhile, impose substantial compliance costs on a business—costs that an established business with a bull pen of attorneys can more easily meet, but which can stop upstarts in their tracks.

I write these words in May of 2011, the week after a huge outbreak of tornadoes killed hundreds across the American South; it was the second recent wave of twisters of unprecedented size and intensity. In Texas, a drought worse than the Dust Bowl has set huge parts of the state ablaze. Meanwhile, the Army Corps of Engineers is moving explosives into place to blow up a levee along the Mississippi River, swollen by the the third “100-year-flood” in the last twenty years—though as the director of the Federal Emergency Management Administration noted at the end of 2010, “the term ‘100-year event’ really lost its meaning this year.” That’s because 2010 was the warmest year recorded, a year when 19 nations set new all-time high temperature records. The Arctic melted apace; Russia suffered a heat wave so epic that the Kremlin stopped all grain exports to the rest of the world; and nations from Australia to Pakistan suffered flooding so astonishing that by year’s end the world’s biggest insurance company, Munich Re, issued this statement: “The only plausible explanation for the rise in weather-related catastrophes is climate change. The view that weather extremes are more frequent and intense due to global warming coincides with the current state of scientific knowledge.” And that’s not the bad news. The bad news is that on April 6, the U.S. House of Representatives was presented with the following resolution: “Congress accepts the scientific findings of the Environmental Protection Agency that climate change is occurring, is caused largely by human activities, and poses significant risks for public health and welfare.” The final vote on the resolution? 184 in favor, 240 against. When some future Gibbon limns the decline and fall of our particular civilization, this may be one of the moments he cites.

That's one of the reasons why, say, Canada, a very similar country, has a health care system and we don't. In Canada, the unions struggled for health care for the country. In the United States, they struggled for health care for themselves. So if you're an autoworker here in the United States, you had a pretty god health care and pension system. Union workers won health care for themselves in a compact with the corporations. They thought it was a deal. What they couldn't see was that it's a suicide pact. If the corporation decides the compact is over, then it's over. Meanwhile, the rest of the country didn't get health care. So now the United States has a completely dysfunctional health care system, while Canada has one that more or less works. That's a relation of different cultural values and institutional structures in two very similar countries. So yes, the working class did continue to develop and grow here, but with class collaboration, that is, in a compact with the corporations.

To me, this sounds like a real-life version of a story—the title of which is often translated as “The Useless Tree”—from the Zhuangzi, a collection of writings attributed Zhuang Zhou, a fourth-century Chinese philosopher. The story is about a carpenter who sees a tree (in one version, a serrate oak, a similar-looking relative to our coast live oak) of impressive size and age. But the carpenter passes it right by, declaring it a “worthless tree” that has only gotten to be this old because its gnarled branches would not be good for timber. Soon afterward, the tree appears to him in a dream and asks, “Are you comparing me with those useful trees?” The tree points out to him that fruit trees and timber trees are regularly ravaged. Meanwhile, uselessness has been this tree’s strategy: “This is of great use to me. If I had been of some use, would I ever have grown this large?” The tree balks at the distinction between usefulness and worth, made by a man who only sees trees as potential timber: “What’s the point of this—things condemning things? You a worthless man about to die—how do you know I’m a worthless tree?”5 It’s easy for me to imagine these words being spoken by Old Survivor to the nineteenth-century loggers who casually passed it over, less than a century before

And we watch as these “extras” navigate their life of tools and utensils, food and wine, architecture and rituals, committing shameful acts of every shape and size: they get hammered, piss themselves, vomit, screw until they pass out (even with close relatives and parents), strut, flail, talk trash, consume and conspire, slather on makeup, exercise in the gym—meanwhile, to their own detriment and the detriment of others, committing perjury and falsifying public documents, even practicing cannibalism.

we should also be open to understanding that a similarly named structure may share relatively little with another – whether in its practices, its social norms, its rules, its function or administration. These differences are not to be feared but to be understood and welcomed as opportunities to see the world from another perspective, from outside ourselves. For a space is not only about its name and form but also about the community it houses and the notions of connection and belonging that it inspires – notions we can all relate to and which enrich us collectively. Meanwhile, women’s access remains contentious, with many spaces not admitting women at all, contrary to the Prophet’s practice, or else providing wholly inadequate facilities for them. Other ‘marginal’ groups such as elderly and disabled people can also struggle to have their needs met. At a time of compartmentalization of groups of varied orientations, it would seem that spaces of worship have failed to escape the wrath of

Four years to the day after Fairchild's 1908 gift of the trees to Washington's schools, on March 27, 1912, Mrs. Taft broke dirt during the private ceremony in West Potomac Park near the banks of the Potomac River. The wife of the Japanese ambassador was invited to plant the second tree. Eliza Scidmore and David Fairchild took shovels not long after. The 3,020 trees were more than could fit around the tidal basin. Gardeners planted extras on the White House grounds, in Rock Creek Park, and near the corner of Seventeenth and B streets close to the new headquarters of the American Red Cross. It took only two springs for the trees to become universally adored, at least enough for the American government to feel the itch to reciprocate. No American tree could rival the delicate glamour of the sakura, but officials decided to offer Japan the next best thing, a shipment of flowering dogwoods, native to the United States, with bright white blooms. Meanwhile, the cherry blossoms in Washington would endure over one hundred years, each tree replaced by clones and cuttings every quarter century to keep them spry. As the trees grew, so did a cottage industry around them: an elite group of gardeners, a team to manage their public relations, and weather-monitoring officials to forecast "peak bloom"---an occasion around which tourists would be encouraged to plan their visits. Eventually, cuttings from the original Washington, D.C, trees would also make their way to other American cities with hospitable climates. Denver, Colorado; Birmingham, Alabama; Saint Paul, Minnesota.

To me, this sounds like a real-life version of a story—the title of which is often translated as “The Useless Tree”—from the Zhuangzi, a collection of writings attributed Zhuang Zhou, a fourth-century Chinese philosopher. The story is about a carpenter who sees a tree (in one version, a serrate oak, a similar-looking relative to our coast live oak) of impressive size and age. But the carpenter passes it right by, declaring it a “worthless tree” that has only gotten to be this old because its gnarled branches would not be good for timber. Soon afterward, the tree appears to him in a dream and asks, “Are you comparing me with those useful trees?” The tree points out to him that fruit trees and timber trees are regularly ravaged. Meanwhile, uselessness has been this tree’s strategy: “This is of great use to me. If I had been of some use, would I ever have grown this large?” The tree balks at the distinction between usefulness and worth, made by a man who only sees trees as potential timber: “What’s the point of this—things condemning things? You a worthless man about to die—how do you know I’m a worthless tree?”5 It’s easy for me to imagine these words being spoken by Old Survivor to the nineteenth-century loggers who casually passed it over, less than a century before we began realizing what we’d lost.

Meanwhile, Facebook censors Palestinian groups so often that they have created their own hashtag, #FBCensorsPalestine. That the groups have become prominent matters little: in 2016, Facebook blocked accounts belonging to editors at the Quds News Network and Shehab News Agency in the West Bank; it later apologized and restored the accounts.30 The following year, it did the same to the official account of Fatah, the ruling party in the West Bank.31 A year after Facebook’s relationship with the Israelis was formalized, the Guardian released a set of leaked documents exposing the ways the company’s moderation policy discriminates against Palestinians and other groups. Published in a series called “The Facebook Files,” the documents contained slides from manuals used to train content moderators. On the whole, the leaks paint a picture of a disjointed and disorganized company where the community standards are expanded piecemeal, and little attention is given to their consequences. Anna, the former Facebook operations specialist I spoke with, agrees: “There’s no ownership of processes from beginning to end.” One set of documents demonstrate with precision the imbalance on the platform between Palestinians and Israelis (and the supporters of both). In a slide deck entitled “Credible Violence: Abuse Standards,” one slide lists global and local “vulnerable” groups; alongside “foreigners” and “homeless people” is “Zionists.”32 Interestingly, while Zionists are protected as a special category, “migrants,” as ProPublica has reported, are only “quasi-protected” and “Black children” aren’t protected at all.33 In trying to understand how such a decision came about, I reached out to numerous contacts, but only one spoke about it on the record. Maria, who worked in community operations until 2017, told me that she spoke up against the categorization when it was proposed. “We’d say, ‘Being a Zionist isn’t like being a Hindu or Muslim or white or Black—it’s like being a revolutionary socialist, it’s an ideology,’” she told me. “And now, almost everything related to Palestine is getting deleted.

The process of anarchist transformation in Africa might prove comparatively easy, given that Africa lacks a strong capitalist foundation, well-developed class formations and relations of production, and a stable, entrenched state system. What is required for now is a long-term program of class consciousness building, relevant education, and increased individual participation in social struggles. Meanwhile, the crises and mutations in capitalism, marxist socialism, and the state system, individually and collectively, cannot but accelerate. For Africa in particular, long-term development is possible only if there is a radical break with both capitalism and the state system — the principal instruments of our arrested development and stagnation. Anarchism is Africa’s way out.

Many people outside Korea subscribe to the belief that Korean food contains mystic healing properties. The SARS bird flu epidemic of 2003 made kimchi ubiquitous throughout Asia. SARs raged throughout China, Southeast Asia, and even Canada and parts of Europe, with about 8,000 reported cases and about 750 deaths. Meanwhile, South Korea experienced zero bird flu–related deaths (there were two cases, both nonfatal). Many theories as to South Korea’s immunity have been postulated; none were conclusive. One study suggested that the enzymes contained in kimchi strengthened immunity in birds; some people made the mental leap to assume that this also protected them from bird flu. Through

What We Know For NBA 2K18 So Far One of the most valuable series of sport games of nowadays is, without a doubt, NBA 2K. As you can easily see from impressions of last year's edition NBA 2K18, the series has reached a simply brutal level so this 2017/18 edition will have an increased level of demand. NBA 2K18 still finds the first steps but has already received weight news. In recent years, the NBA 2K series has managed to become the most valuable game related to the biggest basketball competition in the world, the NBA. All those who follow the NBA minimally, will be accustomed to watching brutal television productions with high levels of spectacular and show-off. In fact, this can be confirmed today with the final of the current edition of this year. With 2K Games NBA 2K Games transposed in a very well achieved all this spectacular for the digital. However, it is not only this that the game feeds and another strong point of the game is the great diversity of modes that makes available to the player. This is both singleplayer and multiplayer. This year, however, the series will be back and with it comes an increased responsibility: to maintain the high levels of quality, increasing them even more. For now, little is known about NBA 2K18, but here's what we know. Firstly, NBA 2K18 already has a cover, you already have the player that will cover. It is Kyrie Irving, the player of the Cleveland Cavaliers that is to be the cover of the NBA 2K18 Standard Edition of this time. About the choice to fall on the cover of the game, Kyrie revealed that he feel a great honor at being chosen for the cover. Meanwhile, Shaquille O'Neal feels great pleasure as the cover of this year's Legend Edition. The pe-odering reward is huge, too. Then, NBA 2K18 will hit stores on September 19 for Xbox One, Xbox 360, PlayStation 3, PlayStation 4, Nintendo Switch and PC. We hope that during the E3 of this year 2017 we know a little more about the innovations that are incorporated in the delivery of this year and we can enjoy its gameplay.

Suppose boredom is a backstairs to liberation — insignificant, and so often overlooked. No one who has not known its higher degrees can claim to have lived. Not the Relative Boredom of long waiting at junctions for railway connections on the way to visit friends—or the rashly accepted week-end with acquaintances—the reviewing of a dull book. In such Relative Boredom the "wasting-of-time"-feeling only heightens the enjoyment of the coming escape, the anticipation of which sustains us meanwhile. Absolute Boredom is rather the pain of nausea, it is the loss of one's livelihood as for the pianist who loses his hands, the unsatiable desire for what we know makes us sick, it is the Great Drought, the "Carnal physic for the sick soul", the Dark Night of the Soul after the climbing of Mount Carmel, it is the pillar of salt, the exile from the land which is no more, the Sin against the Holy Ghost, the break-up of patterns, the horror that waits alone in the night, the entry into the desert where Death mocks by serving one one's daily food and one cannot bear hut to keep the darkness of one's own shadow before one for the very brightness of the light that reveals the universal emptiness. Do not try to turn back now — here in the desert perhaps there are doors open—in the cool woods they are overgrown, and in the busy cities they have built over them.

As the 2012 election approached, it emerged that the foundation Einhorn runs with his wife paid for dozens of anonymous billboards around Milwaukee and two Ohio cities, mainly in minority areas, that screamed “Voter Fraud Is a Felony!” with penalties of up to three and a half years in prison and fines of $10,000. The Einhorns put out a statement through a PR firm that the billboards were a “public service” message aimed at Democrats and Republicans alike. “By reminding people of the possible consequences of illegal voting, we hope to help the upcoming election be decided by legally registered voters.” The director of a progressive group in Wisconsin, meanwhile, has this to say: “Perhaps their Chicago public relations firm could answer why the Einhorns only felt it was necessary to target legal voters in minority communities, and why they didn’t feel the need to do this ‘public service’ throughout communities across Wisconsin where a majority of the residents are white.

The Quiet Revolution Detroit, 1979. U.S. auto companies were being threatened by foreign competition, and the Motor City became a symbol of American industrial decline. Chrysler would be subjected to its first (but not last) government bailout; the Ford Motor Co. was about to lose $1 billion for that fiscal year, and at least as much again in 1980; and GM’s profits were expected to plunge by a breathtaking $2.5 billion. Meanwhile, Japanese automakers were gaining market share; Toyota would soon surpass GM as the world’s largest car company. (A similar scenario played out in other industries too, especially consumer electronics and the copier industry.) Then, as now, the convenient scapegoat was the rank-and-file employees—in Detroit’s case, the unionized workers whose relatively high wages and ostensibly poor work ethic were initially blamed for the automakers’ problems. Only as Japanese wage rates reached parity with those in the United States and Japanese automakers began hiring American workers for their U.S. plants did some Detroit auto executives begin rethinking the narrative of blue-collar failure.

Soon he joined with a number of other students, including his friend Iremashvili, in organizing a clandestine young socialists’ circle. Meanwhile, his attitude toward studies changed. He ceased striving to excel, did well only in two subjects that particularly interested him (secular history and logic), and gave to the others no more time than was needed to obtain passing marks.[126] His general bearing and relations with others also underwent a change. Fellow seminarians who remembered him from Gori as a vivacious boy, rather cheerful and sociable, now saw him become serious, reserved, and introverted.

Nothing but total capitulation by the Sandinistas would suffice for Reagan. Thus, as the ICJ related, revolutionary leader and then Nicaraguan president Daniel Ortega made it clear that he would give in to all of Reagan’s stated demands (i.e., that he would send home the Cuban and Russians advisers and not support the FMLN guerillas in El Salvador) in return for only “one thing: that they don’t attack us, that the United States stop arming and financing … the gangs that kill our people, burn our crops and force us to divert enormous human and economic resources into war when we desperately need them for development.”10 But Reagan would not relent until the Sandinistas and Ortega were out of power altogether. Ultimately, Reagan’s terror campaign would work, with the Nicaraguan people finally crying uncle in 1990, and voting the Sandinistas out of power. The Sandinistas would be voted back in, however, in 2007, and they remain the governing party to this day, with Daniel Ortega as president. Meanwhile, the United States continues to punish Nicaragua, the most stable and prosperous country in Central America after successfully breaking off from US domination, for its impertinence in overthrowing the Somoza dictatorship, having the audacity to survive the Contra War which claimed fifty thousand lives, voting back in the Sandinistas, and for now working with the Chinese to build the canal that the United States has coveted for so long. Thus, as I write these lines, the US Senate is considering passage of the “Nica Act,” already passed by the House, which would cut Nicaragua off from multilateral loans (e.g., from the World Bank, IMF). This, apparently, will show Nicaragua and other countries what they get for deciding to go their own way.

The king’s consort Mycob (or sometimes Micol) is said to appear dressed in green and is, like her husband, skilled in the use of herbs and medicines. Often invoked alongside her is another spirit who’s called Titam. This name is also found written as Titem, Tytarit, Titan, Tytan, Tytar or, even, Setan and Chicam. There’s a very wide range of spellings, but this spirit could clearly relate to Titania, discussed in the previous chapter. The name ‘Mycob’ itself, meanwhile, has been suggested to be a variant of Mab, whom we will examine later.

To utter "not if, but when" is to announce a determined future into existence and to silence any objections. At best, it can give attention to the concerning issues bearing down on us, but rarely are any alternatives offered to thwart, or at least mitigate, the harm of when. Rather, it promises relative stasis: we must maintain through the harsh season, the endless winter. To the degree change is possible, it is negative: thing will change, but the change will be for the worse. Meanwhile, corporate and military powers will make necessary changes to maintain the operability of markers, while the most vulnerable are expected to adopt a tough disposition, to make the necessary cuts to survive, and to do so without question and certainly without longing to for the past.