Thinking in Network Terms

Albert-László Barabási in Edge:

We always lived in a connected world, except we were not so much aware of it. We were aware of it down the line, that we’re not independent from our environment, that we’re not independent of the people around us. We are not independent of the many economic and other forces. But for decades we never perceived connectedness as being quantifiable, as being something that we can describe, that we can measure, that we have ways of quantifying the process. That has changed drastically in the last decade, at many, many different levels.



It has changed partly because we started to be aware of it partly because there were a lot of technological advances that forced us to think about connectedness. We had Worldwide Web, which was all about the links connecting information. We had the Internet, which was all about connecting devices. We had wireless technologies coming our way. Eventually, we had Google, we had Facebook. Slowly, the term ‘network connectedness’ really became part of our life so much so that now the word ‘networks’ is used much more often than evolution or quantum mechanics. It’s really run over it, and now that’s the buzzword.

The question is, what does it mean to be part of the network, or what does it mean to think in terms of the network? What does it mean to take advantage of this connectedness and to understand that? In the last decade, what I kept thinking about is how do you describe mathematically the connectedness? How do you get data to describe that? What does this really mean for us?

This had several stages, obviously. The first stage for us was to think networks, only networks down the line. That was about a decade ago, we witnessed the birth of network science. I could say a couple of geniuses came along and did it, but really it was the data that made it possible. Suddenly we started to discover that lots of data that’s out there, that we’re collecting thanks to the Internet and other technological advances, allowed us to look at connectedness and to measure it and to map it out.

Once you had data, you could build theories. Once you had theories, you have predictive power, you could test that and then the whole thing fitted itself. It suddenly very actively emerged as a field that we now call network science. Going beyond networks, going beyond connectedness, we realized we started to know not only whom you connect to and whom you see and where are your links (the economical, personal, social or whatever they are) but we started to see also the timing of your activities. What do you do with those links? When do you interact?

That was the second way; we called it ‘human dynamics.’

Trapped in the Total Cinema

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J. Hoberman in The New York Review of Books:

Can we speak of a twenty-first-century cinema? And if so, on what basis?

In the immediate aftermath of World War II, the French film critic André Bazin characterized cinema as an idealistic phenomenon and cinema-making as an intrinsically irrational enterprise. “There was not a single inventor who did not try to combine sound and relief with animation of the image,” Bazin maintained in “The Myth of Total Cinema.” Each and every new technological development—synchronous sound, full-color, stereoscopic or 3-D movies, Smell-O-Vision—served to take the cinema nearer to its imagined essence, which is to say that “cinema has not yet been invented!” Moreover, once true cinema was achieved, the medium itself would disappear—just like the state under true communism. Writing in 1946, Bazin believed that this could happen by 2000.

In fact, something else occurred: the development of digital computer-generated imagery (CGI). Bazin had imagined cinema as the objective “recreation of the world.” Yet digital image-making precludes the necessity of having the world, or even a really existing subject, before the camera—let alone the need for a camera. Photography had been superseded, if not the desire to produce images that moved. Chaplin was perhaps but a footnote to Mickey Mouse; what were The Birth of a Nation and Battleship Potemkin compared to Toy Story 3?

The history of motion pictures was now, in effect, the history of animation. The process began in the early 1980s with two expensive and much-publicized Hollywood features. One From the Heart (1982), Francis Ford Coppola’s experiment in electronic image-making, returned but $1 million on a $26-million investment and effectively destroyed his studio, while Disney’s Tron (1982) the first sustained exercise in computer-generated imagery, was a movie whose costly special effects and mediocre box-office returns would be credited with (or blamed for) delaying CGI-based cinema for a decade.

“Vagina: A New Biography” by Naomi Wolf

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Lindsay Beyerstein in In These Times:

Naomi Wolf tried vainly to deflect feminist criticism of her new book, Vagina: A New Biography in an interview with Amanda Hess of Slate.

Vagina has been savaged by leading feminist writers including Katha Pollitt, Michelle Goldberg, Jaclyn Friedman, Zoe Heller, and Ariel Levy. Even Germaine Greergot some good swipes in.

Why has Wolf's silly book inspired so much feminist pushback? Because we’re sick of religious conservatives trying to reduce us to our sexual organs. It’s bad enough when it’s a Republican senatorial candidate pontificating about “legitimate rape.” But it’s even more galling when the conservative in question is hailed as a major feminist thinker and her religion is Pop Tantra.

Like Todd Akin, Wolf preaches that women can only be fulfilled through rapturous surrender to our biological-cum-mystical destiny.

Akin and his cronies want to reduce women to their wombs. Wolf wants to reduce us to our vaginas. My colleague Sady Doyle sees Wolf’s daft brief for vagina worship as essentially harmless. If Concerned Women for America published this book, I'd agree.

If reactionaries are going to reduce us to our reproductive organs, they might as well reduce us to the fun ones. But pelvic essentialism is dangerous, whether it’s about babies or pleasure, and doubly so when it’s being peddled as feminism.

The Pornography of Equality

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Markha Valenta in Berfrois:

When Betty Friedan wrote The Feminine Mystique in 1963, “the problem that has no name” was the problem of college-educated housewives sitting at home being bored to death. Today, the “problem that has no name” is more widespread, more alluring and more aggressive. Its most insidious aspect is how close it comes to the licit ways in which women are used to lure, seduce, persuade and sweetly tease those who see them. To buy more. And more. Promising to make us sexy and our eyes glaze in pleasure. In the commercials saturating our public spaces. Thebestselling novel now rising high on sadomasochistic frisson. The film crossing and uncrossing its legs.

We like to think that these are metaphors. That the impossibly beautiful things calling out to us, seductively and low-voiced – to be them, to desire them, to touch and possess that thing they have, their hot sexiness on the edge or pure life itself – don’t literally mean it. Or do mean it, but then only in order to sell us sandwiches and Victoria’s secrets. Or as a bit of diversion from boredom. And yet, the constant presence of their siren-calls wherever we look, day in and day out doing their best to arouse in us some amalgam of desire to be, to possess, to have what they have, is striking.

Of course there is a steady stream of documentaries, manifestos and little squeaks of protestagainst this state of affairs. They include everyone from Christian grandparents to radical feminists to immigrant imams affronted in their moral sensibilities. But we studiously ignore them. They come and go without changing a thing. Rather like the tide.

But now something has happened that for a moment has made our societies’ traffic in women’s sexual assets a possible problem.

the other Ulysses

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Ulysses S. Grant was a hero to his generation: the greatest general of the Civil War, a popular president who was elected twice—and could have been elected three or four times had he wished. But later generations found him entirely dispensable, and he became the butt of historians’ jokes. Surveys of presidential scholars long placed Grant among the worst presidents. In a 1948 poll he rated ahead of just Warren Harding; by 1982 he had only clambered past James Buchanan and Andrew Johnson. And while today he has managed to put a little more distance between himself and last place, it is still no surprise to find him in the bottom half, if not among the bottom ten. The standard rap on Grant is that he was a drunk who surrounded himself with spoilsmen who stole the country blind.

more from H. W. Brands at Lapham’s Quarterly here.

Monsieur le Comte

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Monte Cristo, it turns out, was more than just the little Mediterranean islet of the book title. Looking much further westwards in the atlas, we find it marked as a port on the island of Hispaniola, which nowadays is partitioned into Haiti and the Dominican Republic. The future general was born in 1762 in the French sugar colony of Saint-Domingue, in the western half of the island. He was the son of a black slave, Marie-Cessette, and a renegade Norman aristocrat, Alexandre-Antoine Davy de la Pailleterie, who, having paid a high price for Marie-Cessette’s beauty, fathered three more children before selling her off to a merchant from Nantes. French Enlightenment values meant that young Thomas-Alexandre (known as Alex), brought to France in servitude by his father, was free once he stepped ashore. The pair moved into the smart suburb of Saint-Germain-en-Laye and the fifteen-year-old boy found himself addressed as ‘Monsieur le Comte’.

more from Jonathan Keates at Literary Review here.

Strange Death of the English Gentleman

From Standpoint:

Critique-GimsonOne of the distinguishing marks of a gentleman was that he did things because he knew they were the right thing to do, not because they would bring him personal advantage. Captain Oates was a very gallant gentleman. The idea of a gentleman was a more inclusive one than it sounds to modern ears. One of its greatest advantages was that you could define it so as to include yourself. You could behave like a gentleman, without possessing any of the social attributes which a gentleman might have: there was no need to possess a coat of arms, or a country estate, or engage in field sports, or wear evening dress. At least since Chaucer's time, there had been a distinction between the social meaning of the word, and the moral. It was evident that well-born people, who ought to know how to behave like gentlemen, did not always do so, while others sometimes did.

Philip Mason, whose perceptive study, The English Gentleman, was published in 1982, argues that “the desire to be a gentleman” runs through and illuminates English history from the time of Chaucer until the early 20th century. He suggests that “for most of the 19th century and until the Second World War” the idea of the gentleman “provided the English with a second religion, one less demanding than Christianity. It influenced their politics. It influenced their system of education; it made them endow new public schools and raise the status of old grammar schools. It inspired the lesser landed gentry as well as the professional and middle classes to give their children an upbringing of which the object was to make them ladies and gentlemen, even if only a few of them also became scholars.” This was a subject that interested so great a man as Cardinal Newman. In The Idea of a University he said that a liberal education makes “not the Christian, not the Catholic, but the gentleman”, and went on: It is well to be a gentleman, it is well to have a cultivated intellect, a delicate taste, a candid, equitable dispassionate mind, a noble and courteous bearing in the conduct of life; these are the connatural qualities of a large knowledge; they are the objects of a University . . . but they are no guarantees for sanctity or even for conscientiousness; they may attach to the man of the world, the profligate, the heartless.

More here.

Raising Frogs for Freedom

From The New York Times:

FROGS-2-articleLargeThe birdman of Alcatraz became famous. But the frogmen of Cedar Creek are still anonymous beyond the tiny cult world of amphibian science. For now, they say. Mat Henson, 25, serving a four-and-a-half-year sentence for robbery and assault, and his research partner, Taylor Davis, 29, who landed in the Cedar Creek Corrections Center here in central Washington for stealing cars, raised about 250 Oregon spotted frogs in the prison yard this summer.

Working with biologists, Mr. Henson is now helping write a scientific curriculum for other frog-raisers, in prison or out. A previous inmate in the program, released some years ago, is finishing his Ph.D. in molecular biology. When asked about his plans after he is released from prison in 2014, Mr. Henson paused only a moment. “Bioengineering,” he said. The state program that connected the dots — or rather the felons and the frogs — is called Sustainability in Prisons. Nationally, it is unique in enlisting inmates to help rescue imperiled species like the Oregon spotted frog, which is threatened across much of its range.

More here.

Louis C.K. and the Rise of the ‘Laptop Loners’

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Adam Wilson in the LA Review of Books:

LOUIS C.K. EMERGES from the subway station: sullen, sweating. His balding crown of carrot colored hair is slightly brighter than his ruddy, freckled skin. The man is overweight but solid, like a fullback long past glory, in love with French fries, who still hits the gym. He’s got broad shoulders, thick arms, A-cup man breasts, and a sizable gut that hangs over his beltline. His black t-shirt is half a size too small, constricting his movements, and adding to the general impression of physical discomfort.

C.K. makes it up the subway steps and arrives at street level, exhaling as if he’s crested some unprecedented summit. He marches into a pizza joint, scarfs most of a giant slice in three bites, then disgusted, throws what remains in the garbage. To watch him eat is akin to watching a junkie shoot heroin; one can trace the convergence of shame and sublimity. All the while there’s music playing, the syncopated up beat of seventies funk. The singer repeats: “Louie, Louie, you’re gonna die.” The camera cuts to another set of stairs, this time a declension, C.K. hustling down to a door marked “Comedy Cellar.” The juxtaposition is stark: here lies humor, at the intersection of pathos and indigestion. We must armor ourselves with laughter.

So begins each episode of Louie, C.K.’s brainchild, currently in its third season on the cable channel FX. Cicero said that to be a philosopher is to learn how to die. Flaubert thought an artist must have a religion of despair. Accordingly, C.K. may be television’s true first in both categories.

Founding Fathers, Founding Villains

Hogeland_37.5_hamiltonWilliam Hogeland in Boston Review:

Liberals have become originalists too. Recent books by progressive thinkers as varied as the legal scholar Lawrence Lessig, journalist Roger Hodge, and political commentator Rachel Maddow decry a national failure to live up to the founders’ purposes in creating the Constitution. Maddow means by her title, Drift, an unfortunate movement away from founding-era anti-militarism into the modern military-industrial complex. In Lessig’s Republic, Lost, the loss has come about thanks to a money influence in politics that Lessig says the founders condemned as corrupt. Hodge, in The Mendacity of Hope, frames a criticism of President Obama in terms of the founding political battle over finance between Hamilton and Madison.

All of the liberal originalists’ books run into political and historical trouble over some unedifying realities of our founding period. Similar difficulties plague a new right-wing constitutional history, Tea Party leader Michael P. Leahy’s Covenant of Liberty, which takes the betrayal of founding values as its theme, too. Leahy’s book represents classic originalism, the right-wing kind. It therefore serves as a mirror of the new liberal originalism: American-history fantasies of the left stand sharply in relation to those of the right.

One of Leahy’s strengths is that unlike so many others in the Tea Party movement—and unlike some of the liberal originalists—he doesn’t rope all the founders into one group and set them rolling in their graves over today’s America. Leahy admires particular founders and knows they had enemies in other founders. To him, a disastrous betrayal of the Constitution occurred in its first moments of operation. The betrayal was carried out by Hamilton.

Pussy Riot’s Punk Prayer

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Colin Jager in The Immanent Frame:

Aided by social networking sites, blogs, and popular YouTube videos (found here and here), Pussy Riot’s plight became something of an international media sensation. Amnesty International and Madonna took up the cause, and British Prime Minister David Cameron questioned Putin about it in a face-to-face meeting. Indeed, as some commentators noted there did seem something almost pre-packaged about the whole event, as though it were designed for western consumption.

Fascinatingly, however, religion played a central role within this media event. Many orthodox clergy were quick to label the performance blasphemous, noting its “sacrilegious humiliation of the age-old principles aimed at inflicting even deeper wounds to Orthodox Christians”; claiming that the women’s “chaotically waving arms and legs, dancing and hopping…cause[ed] a negative, even more insulting resonance in the feelings and souls of the believers”; and describing the performance as “desecrating the cathedral, and offending the feelings of believers.”

The Orthodox Church occupies an odd space in relationship to the secular power of the state. Historically aligned with the czars, it was driven largely underground during the Soviet era, thus becoming one site of opposition to politics as usual. In recent years it has emerged as a potent political force in Russia, one largely aligned with Putin’s hold on power. In her closing statement, Yekaterina Samutsevich, one of the members of Pussy Riot, positioned their performance in precisely this way. The cozy relationship between church and state in contemporary Russia, she claimed, “has required considerable quantities of professional lighting and video equipment, air time on national television for hours-long live broadcasts, and numerous background shoots for morally and ethically edifying news stories, where the Patriarch’s well-constructed speeches would…help the faithful make the correct political choice during a difficult time for Putin preceding the election….Our sudden musical appearance in the Cathedral of Christ the Savior with the song “Mother of God, Drive Putin Out” violated the integrity of the media image that the authorities had spent such a long time generating and maintaining, and revealed its falsity.”

History of the Natural

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Samantha Weinberg in More Intelligent Life:

When David Attenborough joined the BBC, 60 years ago this September, Britain had only one television channel. Cameras had to be wound up like a clock and could only film live or in 20-second bursts. There was no way to capture sound and vision at the same time, or to broadcast from anywhere but the studio. Attenborough, like most people, did not own a television set; he thinks he had seen only one programme in his life. He had applied for a job in radio, as a talks producer, and been turned down, and it was only by chance that his CV was seen by a television executive, the head of factual broadcasting, Mary Adams. She gave him a chance—but when he first went in front of the camera, she said his teeth were too big.

By 1956, Attenborough had persuaded the BBC to let him try a new way of filming—from and of the natural world. With only a cameraman and animal expert for company, he would go off for months to remote lands in search of rare beasts. In Borneo, some days’ walk from civilisation, he was on the trail of orangutan when he spied a man paddling up the river, wearing only a sarong and bearing a message tucked in a cleft stick. It was from the BBC, giving instructions on how to use their new toy: colour film. What started in a makeshift fashion with “Zoo Quest” matured over the decades into “Life on Earth”, “The Private Life of Plants”, “Life in Cold Blood”, “Frozen Planet” and many more. With Attenborough, the phenomenon of natural-history film-making was born.

50 years of ultra-violence

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A Clockwork Orange sits awkwardly in this schema. It is a cusp novel. Chronologically it belongs to Early Burgess, but stylistically it resembles the middle novels. In this sense it was an important departure. (Inside Mr Enderby (1963), Burgess’s best-loved comic novel, occupies a liminal position similar to A Clockwork Orange. Both share an animating fascination with excess of all kinds, and both find the perfect stylistic expression for this in obsessive wordplay. And both are very funny.) The novels of the middle period are Burgess’s most vital because it was in these that he forged what we might now recognize as the Burgessian – the antic puns and wordplay, the etymological digressions, the opacity, the glamorous pedantry, the tympanic repetitions, and an alliterative, assonantal musicality that makes every sentence seem vivid and extrovert: “Seafood salt with savour of seabrine thwacking throat with thriving wine-thirst”; “the lucent flawlessness of the skin, of the long fleshly languor that flowered into visibility”; “he was in a manner tricked, coney-caught, a court-dor to a cozening cotquean”. This is Burgess’s description of an Elizabethan brothel: “He entered darkness that smelled of musk and dust, the tang of sweating oxters, and, somehow, the ancient stale reek of egg after egg cracked in waste, the musty hold-smell of seamen’s garments, seamen’s semen spattered, a ghost procession of dead sailors lusting till the crack of doom”.

more from Ben Masters at the TLS here.

theology saves politics?

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The crisis of secularism goes much deeper than a deficit of personal meaning. The separation of church and state is so entrenched in the Western mind that it can be difficult to see the capitalist nation-state as a theological and political whole. Secularism is not strictly speaking a religion, but it represents an orientation toward religion that serves the theological purpose of establishing a hierarchy of legitimate social values. Religion must be “privatized” in liberal societies to keep it out of the way of economic functioning. In this view, legitimate politics is about making the trains run on time and reducing the federal deficit; everything else is radicalism. A surprising number of American intellectuals are able to persuade themselves that this vision of politics is sufficient, even though the train tracks are crumbling, the deficit continues to gain on the GDP, and millions of citizens are sinking into the dark mire of debt and permanent unemployment.

more from David Sessions at Religion and Politics here.

JK Rowling: The Casual Vacancy reviews – what the critics said

From The Telegraph:

As it hits the bookshops, The Casual Vacancy, JK Rowlings' first post-Harry Potter novel, is at the top of the bestseller lists with 2.6m copies sold on pre-order. But Rowling's first adult novel, which charts the aftermath of the unexpected death of a member of the parish council in the seemingly idyllic town of Pagford, has divided opinion. Here are excerpts from some of the reviews:

Christopher Brookmyre (Telegraph): “It quickly becomes clear that this is not the book we might have been expecting. Recently arrived social worker Kay’s first visit to a drug-addict mother of two at her home in the Fields brings us into the very heart of the world that the hawks on the parish council would like to simply wish away. It is a heart-in-the-mouth passage, taut with dread, invoking in the reader a vivid mirror of Kay’s own fear, revulsion, anger, compassion and sorrow. … There is villainy, from domestic violence to sexual abuse, including a rape scene that is most shocking in its banality for both parties. Neither the victims nor their assailants expect justice from any external agency, and nor should the reader: There are few resolutions, and no promises of wish-fulfilment. This is undoubtedly where the book takes its greatest risks. One marvels at the skill with which Rowling weaves such vivid characters in and out of each other’s lives, rendering them so complex and viscerally believable that one finds oneself caring for the worst of them. However, upon hearing the cries of so many souls in pain, the more sensitive reader might begin to crave a leavening of hope, or to fear that Rowling’s own cry is one of despair.”

Deepti Hajela (Associated Press): “So look, here's the thing: This. Is. Not. A. Children's. Book. If you're looking for what made Harry Potter magical – Wizards! Spells! Flying Broomsticks! — you're not going to find it. If you're looking for what makes JK Rowling magical – emotion, heart – you will. … [The] ability to bring her characters to their emotional life was a hallmark of the Harry Potter series – it didn't become a global phenomenon just because it was an exciting adventure, but because there was a real heart to it, characters who had both strengths and weaknesses, who struggled with their choices. That's what makes this book worth it, despite a slow start and sometimes too much of the descriptions and adjectives that added life to Harry Potter but at times tend to bog Rowling down here. That's what makes the book's ending scenes so heartbreaking – turning the page seems unbearable, but not as much as putting down the book would be.”

More here.

Bearing Sons Can Alter Your Mind

From Science:

MaleGiving a whole new meaning to “pregnancy brain,” a new study shows that male DNA—likely left over from pregnancy with a male fetus—can persist in a woman's brain throughout her life. Although the biological impact of this foreign DNA is unclear, the study also found that women with more male DNA in their brains were less likely to have suffered from Alzheimer's disease—hinting that the male DNA could help protect the mothers from the disease, the researchers say. During mammalian pregnancy, the mother and fetus exchange DNA and cells. Previous work has shown that fetal cells can linger in the mother's blood and bone for decades, a condition researchers call fetal microchimerism. The lingering of the fetal DNA, research suggests, may be a mixed blessing for a mom: The cells may benefit the mother's health—by promoting tissue repair and improving the immune system—but may also cause adverse effects, such as autoimmune reactions.

One question is how leftover fetal cells affect the brain. Researchers have shown that fetal microchimerism occurs in mouse brains, but they had not shown this in humans. So a team led by autoimmunity researcher and rheumatologist J. Lee Nelson of the Fred Hutchinson Cancer Research Center in Seattle, Washington, took samples from autopsied brains of 59 women who died between the ages of 32 and 101. By testing for a gene specific to the Y chromosome, they found evidence of male DNA in the brains of 63% of the women. Because some studies have suggested that the risk of Alzheimer's disease (AD) increases with an increasing number of pregnancies, the team also examined the brains for signs of the disease, allowing them to determine whether AD correlated with the observed microchimerism. Of the 59 women, 33 had AD—but contrary to the team's expectation, the women with AD had significantly less male DNA in their brains than did the 26 women who did not have AD.

More here.

Thursday Poem

The Clock

With only one story to tell, the clock strikes
a monotonous note, irrespective of how
musical the bell, how gilded the chimes
its timely conclusions report through.
Time literally on hands, it informs you
to your face exactly where you stand
in relation to your aspirations, stacks up
the odds against your long-term prospects,
leaves your hopes and expectations checked.
Keeping track of time to the last second, it gives
the lie to all small talk about your reputedly
youthful looks, sees through the subterfuge
of dyed hair, exposes the stark truth beneath
the massaged evidence of smooth skin.

by Dennis O'Driscoll
from Reality Check
Copper Canyon Press, 2008