The Brain, in Exquisite Detail

James Gorman in The New York Times:

BRAIN-sfSpanAs a professor at Washington University and a leader of one of five teams there working on the Human Connectome Project, Dr. Barch focuses her research on the way individual differences in the brains of healthy people are related to differences in personality or thinking. For instance she said, people doing memory tasks in the M.R.I. machine may differ in competitiveness and commitment to doing well. That ought to show up in activity in the parts of the brain that involve emotion, like the amygdala. However, she points out that the object of the Connectome Project is not to find the answers to these questions, but to provide the database for others to try to do so.

Perhaps the greatest challenge is that the brain functions and can be viewed at so many levels, from a detail of a synapse to brain regions trillions of times larger. There are electrical impulses to study, biochemistry, physical structure, networks at every level and between levels. And there are more than 40,000 scientists worldwide trying to figure it out. This is not a case of an elephant examined by 40,000 blindfolded experts, each of whom comes to a different conclusion about what it is they are touching. Everyone knows the object of study is the brain. The difficulty of comprehending the brain may be more aptly compared to a poem by Wallace Stevens, “13 Ways of Looking at a Blackbird.” Each way of looking, not looking, or just being in the presence of the blackbird reveals something about it, but only something. Each way of looking at the brain reveals ever more astonishing secrets, but the full and complete picture of the human brain is still out of reach. There is no need, no intention and perhaps no chance, of ever “solving” a poet’s blackbird. It is hard to imagine a poet wanting such a thing. But science, by its nature, pursues synthesis, diagrams, maps — a grip on the mechanism of the thing. We may not solve the brain any time soon, but someday achieving such a solution, at least in scientific terms, is the fervent hope of neuroscience.

More here.

F. P. Ramsey’s Marvelous Theorem

by Jonathan Kujawa

There is a delightful episode of Radiolab entitled “Emergence''. In it they look at the remarkably complicated structures which can emerge from large groups of remarkably dumb individuals each doing their own thing. You see this in ant colonies, flocks of birds, human cities, capitalist marketplaces, and the human brain. Remarkably, we find the same phenomenon in the (seemingly) inert world of mathematics.

You have a problem. You're planning your annual post-New Year's party and as the consummate host you know that parties are deadly dull unless you have just the right mix of friends and strangers. A core group of witty friends or interesting strangers to keep things lively is just the thing. For the moment let's say you would be equally happy to have three people at your party who are all friends or all strangers. Unfortunately, your co-host believes parties are best when well mixed. At all costs they would like to avoid a group of three friends or three strangers.

You make a bold offer to your co-host: If you get to pick the number of guests, the co-host can decide who is invited.

Does your gambit work? Can you now successfully outmaneuver your co-host by making the invitation list sufficiently long as to ensure a group of three friends or three strangers no matter who ends up on the list? And, if so, how many? Or have you made a horrible mistake in this strange high strategy battle over the most minor of stakes?

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Landings

by Tamuira Reid

“Planes have always been a theme in my life,” my father says and asks me how the essay is going. I tell him fine. It has some problems, but fine. Still trying to work out the structure. I hear him smile to fill the distance between us.

The last decade was bad for airplanes.

Hudson. Turkey. Buffalo. Tokyo.

And Air France. Twice.

MAN was killed instantly when a Boeing (INSERT MODEL HERE) Jet lost control and crashed into his house. He was asleep at the time, a hand positioned under his pillow, unfinished Sunday crossword on the nightstand. WIFE AND DAUGHTER managed to escape seconds before the plane hit. They would have to start their lives over now, start from scratch.

SEASONED PILOT, male, lands Boeing (INSERT MODEL HERE) Jet safely into the Hudson River after a BIRD STRIKE on BOTH ENGINES. All CREW and PASSENGERS were evacuated from the plane safely. No major INJURIES were reported.

In 1950 a CESSNA two-seater nose-dived in to the Pacific Ocean, just outside of San Francisco. The plane held TWO MEN; one of them was MY GRANDFATHER.

Is it possible to miss someone I've never met?

_____

Would you call my father a liar if he told you the perfect story? If he told you that at exactly 1 p.m. he fell into a fence, blinded by a white light so strong and pure it knocked his feet from under him, a math book open in the gutter, seedless grapes hanging in clusters from a vine above his head?

At exactly 1 p.m. my grandfather's plane crashed into the ocean. The velocity with which he hit the water was enough to tear the clothes from his body. Shoes too.

You always remember the grapes. They looked like tiny Christmas bulbs.

After the funeral, you paced around the back yard, the one that would become a basketball court but wasn't yet. You stepped on weeds, pressed their bodies to the ground. Tossed pebbles into the grass to watch them sink.

What words did you choose when you told your little brother about the accident? Your mind was someplace else by then. Left the body to fend for itself.

_____

2012: Discovery Channel filmmakers purposefully crash a 727 Jet into the Mexican desert in the name of passenger safety research. It was concluded that following the guidelines on the seat-back safety cards might actually increase your chances of survival.

It was also noted that real people were replaced by crash test dummies.

The Coast Guard found my grandfather's wallet at the scene of the accident. Two pictures were still tucked neatly inside; one of his children standing in front of a lopsided Christmas tree and the other of his wife in a bikini.

My father fell into the cracks of his own life but clawed back out, “tooth and nail” his mother would say. “Tooth and nail, that Johnny.” I imagine him scaling trees with his bare hands.

You were fifteen and didn't want to lose your father but you did. That's the way it worked. He was there and then he wasn't. Just like that.

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Monday Poem

Tiny Megalomaniacs
.
being good
you take responsibility for everything
and credit for nothing,
otherwise you’re sliding down
the slippery slope at an accelerating clip
until you’re taking credit for everything
and responsibility for zip

just a short slip down that slope
you’ve already sloughed goodness
many times like snake skin
for the sake of some small gain
some little leverage, some edge, some in
elbowing out some less able
contestant in Darwin’s world
to gain what turns out to be
a plot of worthless sand
by means of tiny sins

it’s tough, discernment’s not easy
in the muddle of desire
everything you think you require is righteous
so you turn to gods that fan that fire
you whisper prayers into corners first
then, picking up a head of steam,
you’re bellowing your righteousness from peaks
as your minions mutter lies up and down mean streets
and many bubbles burst

but more often than not you don’t get that far
you settle for a provincial fiefdom
running a big firm or corner bar,
equally worthy jobs
if your heart’s in the right place
and you understand the limits of all
and know you’re in this universe
under an umbrella of chance,
lucky to be small
and know you have just a tiny part
in the making of this
curious dance
.

by Jim Culleny
12/28/2013

Length, height, and breadth

by Alexander Bastidas Fry

4277683751_3cff2ffe43_zImagine that reality is as strange as string theory predicts. String theory calls for ten perhaps eleven space-time dimensions where strings and membranes vibrate to generate the particles and ultimately all emergent phenomena of the natural world. The dynamics of such a universe quickly escapes our ability to describe it with ordinary language or to conceive of it at all. A theory that successfully predicts the behavior of the universe is good, but a theory that precisely describes nature while it simultaneously inspires our imaginations would be best. String theory wallows in that cross roads of imagination and science such that if you don't know what string theory is yet you aren't just missing science you are missing critical modern culture.

Issues of interpretation are not uncommon in science. “People slowly accustomed themselves to the idea that that the physical states of space itself were the final reality” Einstein said. He was commenting on the fundamental principle of his theory of general relativity wherein the distribution of energy and matter determines the geometry of space time. Einstein spoke to the public with precise words. Here he is stating that the reality we experience is given by space-time itself. He is also suggesting a larger kind of scientific realism where there is an objective world independent of our capacity to know it. In this view reality is a purely physical manifestation of the natural laws of physics. Yet, the underlying dynamics of nature are not directly accessible to human perception, as Einstein said it, “imagination is everything.”

“Should overwhelming evidence gathered using a diversity of methods confirm the existence of a phenomenon in the world, it ought to be taken to be objectively real; for example, that the universe consists of three spatial dimensions: length, height, and breadth” states Sean Miller in his 2013 book Strung Together. The existence of extra dimensions is prescribed by the formalism of string theory (in M-theory there are ten dimensions of space and one of time). This claim contradicts current theories. String theory will attain the status of scientific knowledge only if predictions like this can be validated. String theory makes such sweeping claims about our universe that it is a so called theory of everything. Though regardless of whether or not string theory is strictly correct our imaginative understanding of what it means may continue to progress.

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A Belated Reply to Plato

by Scott F. Aikin and Robert B. Talisse Plato

Plato is among the most famous critics of democracy. His criticism is relatively simple, but potentially devastating. It runs as follows. Politics aims at achieving justice, and so political policy must reflect the demands of justice. Only those who know what justice is and have the self-control to enact what justice requires are capable of doing politics properly. Alas, the average citizen is dumb and vicious. Hence Plato's conclusion is that democracy is a fundamentally corrupt form of politics; it is the rule of those who neither know nor care about justice. In The Republic, Plato's Socrates argues for a philosophical monarchy, the rule of the wise and virtuous.

Citizens of modern democracies naturally tend to recoil at Plato's argument, and his positive proposal that philosophers should rule is often met with understandable ridicule. And yet Plato's crucial premise that the average citizen is too dumb and undisciplined for democracy is widely embraced, especially among those who find themselves on the losing side of a democratic vote. For one example, consider a common reaction among social and fiscal conservatives to Barack Obama's re-election in 2012; it was routinely claimed that the People had been “duped” and “mislead.” Furthermore, it seems that a second crucial Platonic premise – namely that a proper political order must place those who have knowledge and integrity in charge – is also widely endorsed. Consider here the popular criticisms of President Bush that fix upon his alleged lack of intelligence.

So we must ask: Could Plato be right?

We should begin by noting that many philosophers, including us, hold that democratic citizens ought to take seriously Plato's criticisms. There is nothing anti-democratic about earnestly confronting democracy's critics, and arguably there's something on the order of an imperative to engage with democracy's smartest detractors. As John Stuart Mill once argued, “He who knows only his own side of an argument knows little of that.”

Now, there are several responses to Plato, and we'd like to survey a few popular rejoinders before sketching our own. First, one may respond to Plato by denying that politics has anything at all to do with ideals so lofty as wisdom and justice. Politics, the response continues, is not about discerning truths, but producing stable government. And stability is not a matter of getting things right, but getting things done in ways that prevent revolution, and that's what a democracy accomplishes.

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Argentina, or Notes on Knausgaard

by Madhu Kaza

ScreenHunter_483 Jan. 06 10.51I began to read the first volume of Karl Ove Knausgaard's My Struggle last year after I heard a conversation between two writers who were puzzling over the book. They both agreed that the absence of plot in the novel was not compensated for by a strong prose style. One writer even called the writing “bad.” Yet they both found the book utterly compelling. What they were trying to figure out was why this should be so. Intrigued by this puzzlement of theirs, I began to read the book to look for an answer myself. Shortly after, I went to an event at 192 Books in New York, where Knausgaard discussed the book with Paris Review editor Lorin Stein.

I admit my interest in Knausgaard was also related to a longstanding preoccupation with Scandinavia and the North (from the age of seven I've owed a particular debt of allegiance to Denmark, proof in my mind that one doesn't exactly choose one's imaginary homeland). But even if the nets of affiliation pull in strange catch, they are not cast randomly: Knausgaard noted that My Struggle was originally titled Argentina, which he later explained was the country of his dreams. “I can't believe Argentina exists,” he said. “It's like literature.” He spoke of Borges and also of Witold Gombrowicz, who spent much of his life in exile in Argentina. It makes sense that a Norseman would find himself drawn to Borges (who was obsessed with Old Norse and the Icelandic Sagas), and through Borges imagine that the realm of literature itself was a land called Argentina.

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Goethe: The Sufi of Weimar

by Shadab Zeest Hashmi

Johann_wolfgang_von_goetheIt was in a small, black, hardbound volume of Iqbal’s Urdu verse, that I saw the name Goethe for the first time. Iqbal’s Baang e Dara had belonged to me since before I could read and it became an object of mystery, likely due to the manner in which it entered my psyche: in candlelight, and in my mother’s voice. Prone to studying shadows, I was terrified of power outages at night, so my mother lit me a candle and read Iqbals’ poems for children in Baang e Dara: the dialogue between a spider and a fly, a mountain and a squirrel and other adaptations of English poems, in her lucid yet slightly elfin voice. The pages were turned right to left but a non-reader sees a text of poetry much in the cubist’s way— shapes centered on the page, squares or long rectangles, with tightly woven letters inside and wide margins to roam free in.

Over the years, the binding slackened from wear only under the section of children’s poems. When I was older I perused the rest of the book and found the poems complex but I was drawn to the miraculous harmonies formed of Urdu’s polygenetic beauty; its Arabic, Persian, Sanskrit, Turkish diction fitting as if synaptically, only in this poet-philosopher’s hands, to create a unique musical-intellectual whole.

I also found, to my astonishment, Iqbal’s poems addressing the greats belonging to a variety of cultures: Rumi, Shakespeare, Ghalib, Goethe, Hafiz, Ghazali, Blake, Emerson and other influential thinkers and poets. Iqbal’s century was changing the map fast, making his reflections on the learning of the East and West ever urgent. While rejecting the title “Sir” from the Raj, he continued to honor philosophers such as his own mentor (at Government College, Lahore) Dr. Thomas Arnold in his poems. Among great western thinkers, Goethe held a special place for Iqbal: Our soul discovers itself when we come into contact with a great mind. It was not until I had realized the infinitude of Goethe's imagination that I discovered the narrow breadth of my own.

Time and again, Goethe’s name stood out when I approached Iqbal’s poetry— there were many reasons for this, but the most memorable one was a typewritten response from the celebrated German scholar Annemarie Schimmel to my letter about my interest in Sufi poetry. She had read my poems closely and her brief letter was full of light and love. I heard the cosmic yes whispered in it, deep enough to give me a measure of patience, knee-deep as I was in raising my children while struggling to find time to read.

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We the Puppeteers

by Quinn O'Neill Marionette

An alarm clock radio wakes me up each morning. For a while, it was set to a radio station that featured mostly pop music and mindless celebrity gossip, mainly because of its clear reception. It also frequently played an advertisement for an insurance company serving military members who have “honorably served” and their families. The ad cast military service in an unquestionably postive light and was played often enough that I could pretty well recite it. One morning, having heard it one time too many, I pushed the button on my alarm over to the buzzer option. “I'll decide for myself what I think of the military,” I naively thought.

At the gym later that day, I found myself on a treadmill before a TV screen playing music videos interspersed with military recruitment advertisements. After my workout, on my way to the locker room, I passed a military recruitment stand with an array of brochures for the taking. I stopped for a few minutes and perused its offerings. As I saw it, the stand was wanting for alternative views, but it was clear that only one viewpoint was to be served to the gym goers, and it wasn't for me to decide.

In 1928, Edward Bernays, a pioneer of propaganda and public relations published his seminal book titled Propaganda.1 In this important, but little known book, he defines propaganda as “a consistent, enduring effort to create or shape events to influence the relations of the public to an enterprise, idea or group.” (p.52) Though the term has acquired a negative connotation, owing to its association with German use in WWI, the practice continues today, euphemized as “public relations”.

This exerpt from the 1928 book could equally apply to our current state of affairs:

“We are governed, our minds molded, our tastes formed, our ideas suggested, largely by men we have never heard of. […] Whatever attitude one chooses toward this condition, it remains a fact that in almost every act of our daily lives, whether in the sphere of politics or business, in our social conduct or our ethical thinking, we are dominated by the relatively small number of persons – a trifling fraction of our hundred and twenty million – who understand the mental processes and social patterns of the masses. It is they who pull the wires which control the public mind, who harness old social forces and contrive new ways to bind and guide the world.” (p.37)

Whether we like it or not, we are being manipulated by an unseen, unelected minority. Society may have grown and evolved over the years, but the changes have served only to intensify the power that these invisible leaders have over us. Control over the media is concentrated today to an extreme degree. As of 2011, just 6 corporations controlled 90% of our media. In 1983, this power was shared among 50 companies.

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Daisy, Daisy, Give Me Your Answer, Do

by Misha Lepetic

“I am putting myself to the fullest possible use,
which is all I think that any conscious entity can ever hope to do.”
~ Arthur C. Clarke

HqdefaultArtificial intelligence has been a discomforting presence in popular consciousness since at least HAL 9000, the menacing, homicidal and eventually pathetic computer in Kubrick's adaptation of 2001: A Space Odyssey. HAL initiated our own odyssey of fascination and revulsion with the idea that machines, to put it ambiguously, could become sentient. Of course, within the AI community, there is no real agreement of what intelligence actually means, whether artificial or not. Without being able to define it, we have scant chance at (re-)producing it, and the promise of AI has been consistently deferred into the near future for over half a century.

Nevertheless, this has not dissuaded the cultural production of AI, so two recent treatments of AI in film and television provide a good opportunity to reflect on how “thinking machines” may become a part of our quotidian lives. As is almost always the case, the way art holds up a mirror to society allows us to ask if we are prepared for this coming reality, or at least one not too different from it. I'll first consider Spike Jonze's latest film, “Her,” followed by an episode of the Channel 4 series “Black Mirror” (sorry, spoilers below).

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Habits and Heresies: Authenticity, Food Rules, and the People Who Break Them

by Dwight Furrow

GuruPalaceChickenTikkaMasala

Chicken Tikka Masala

Dishes are a representation of the food tradition from which they emerge. But what counts as an authentic representation of a tradition and who decides?

All of us come to the table with a history of eating experiences that have left behind a sediment of preferences, a map of what goes with what, an impressionistic bible of what particular ingredients should taste like and how particular dishes satisfy. Food is the constant companion present when love emerges, deals are made, and sorrow weighs. Thus, food memories meld with emotional cues and are appended to the minor and major ceremonies that constitute the routines of life. Flavors acquire an emotional resonance and symbolic power that enables them to express the style of a culture and provide some of the prohibitions and taboos that signify social boundaries and status. There is a right and wrong way to eat and woe to those who get it wrong—you cannot be one of us.

Just as linguistic meaning is encoded in physical inscription (writing) and phonemes (speaking), food meanings are encoded in the flavors and textures with which people identify, a semi-consciously held template that says Italian, French, or low country. This template cannot be fully articulated in a set of rules; one knows the taste of home even if one can't say what home tastes like. Although the original association of flavors with identities is arbitrary, conventional, and driven by accidents of geography, once established they are no longer arbitrary but consciously perpetuated via resemblance. Cooks working within food traditions create dishes that replicate that template because their patron's map and bible generate those expectations.

Thus, the relationship between flavor and meaning is not merely an association but a synthesis. Moral taste and mouth taste become one.

When a server puts a plate of food in front of you, the dish confronts your map and bible. The dish may or may not represent your tradition, may or may not represent your map and bible, but it represents some tradition or other, and expresses someone's style, and thus poses a question about where and how it fits. The dish refers to other dishes as an imitation, interpretation, challenge, or affront. Is it an authentic extension of the tradition or a violation worthy of scorn?

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Synthetic Biology: Engineering Life To Examine It

by Jalees Rehman

Two scientific papers that were published in the journal Nature in the year 2000 marked the beginning of engineering biological circuits in cells. The paper “Construction of a genetic toggle switch in Escherichia coli” by Timothy Gardner, Charles Cantor and James Collins created a genetic toggle switch by simultaneously introducing an artificial DNA plasmid into a bacterial cell. This DNA plasmid contained two promoters (DNA sequences which regulate the expression of genes) and two repressors (genes that encode for proteins which suppress the expression of genes) as well as a gene encoding for green fluorescent protein that served as a read-out for the system. The repressors used were sensitive to either selected chemicals or temperature. In one of the experiments, the system was turned ON by adding the chemical IPTG (a modified sugar) and nearly all the cells became green fluorescent within five to six hours. Upon raising the temperature to activate the temperature-sensitive repressor, the cells began losing their green fluorescence within an hour and returned to the OFF state. Many labs had used chemical or temperature switches to turn gene expression on in the past, but this paper was the first to assemble multiple genes together and construct a switch which allowed switching cells back and forth between stable ON and OFF states.

Dna-163466_640

The same issue of Nature contained a second land-mark paper which also described the engineering of gene circuits. The researchers Michael Elowitz and Stanislas Leibler describe the generation of an engineered gene oscillator in their article “A synthetic oscillatory network of transcriptional regulators“. By introducing three repressor genes which constituted a negative feedback loop and a green fluorescent protein as a marker of the oscillation, the researchers created a molecular clock in bacteria with an oscillation period of roughly 150 minutes. The genes and proteins encoded by the genes were not part of any natural biological clock and none of them would have oscillated if they had been introduced into the bacteria on their own. The beauty of the design lay in the combination of three serially repressing genes and the periodicity of this engineered clock reflected the half-life of the protein encoded by each gene as well as the time it took for the protein to act on the subsequent member of the gene loop.

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Syed Ali Raza, 1913-2005

This Obituary is in honor of our father who died nine years ago today.

MEMBER OF PAKISTAN CIVIL SERVICE, RESPECTED AUTHOR AND INTELLECTUAL, SYED ALI RAZA DIES AT 91

by Azra Raza

AliSyed Ali Raza, Retired Director, Ministry of Foreign Affairs, Pakistan, died peacefully in his sleep at Musa House, Karachi, on Wednesday, January 5th, 2005 at 2:25 a.m. The youngest of four children of Syed Zamarrud Hussain (1876-1932) and Hashmi Begum (1885-1956), he was born in Bijnor, India, on November 29th, 1913. His paternal lineage is Rizvi Syed, tracing back to the Prophet Muhammad through Imam Ali Raza whose descendent Shah Syed Hassan Rasoolnuma arrived in Bengal from Sabzwar, Iran, in 1355 AD. Apparently he so impressed the ruling monarch Badshah Ghiassuddin with his charm and intellect that the King gave him the hand of the Royal Princess in marriage. The ruler of Delhi, Mubarak Shah, then invited Shah Syed Hassan to his Court where he served faithfully by overpowering the rebellion mounted by a smaller Principality. He was rewarded by being given the properties of Jarcha and Chols in Bulandsheher, UP. Shah Syed Hassan’s grandson, Syed Shah Jalal distinguished himself even further through his exceptional scholarship, courage, intellect, and leadership such that both Hindus and Muslims viewed him with the respect and awe accorded a spiritual leader or Pir in his lifetime. His mausoleum in Bijnor became a site for worship and elaborate annual rites commemorate his many and varied accomplishments to this day. The maternal side of Syed Ali Raza’s lineage is Zaidi Syed, his maternal great-grandfather Syed Muzaffar Ali was attached to the Oudh court with extensive landholdings in Muzaffar Nagar. Stories of his extraordinary wealth circulated including the reputation of his wife for leaving behind enough gold and silver threads which fell from her exotic dresses, for the servants to fight over each time she left a party. Ali Raza’s parents lost 6 children (ranging in age from 1-16 years, named Zainul Ibad, Ali Murad, Ali Imjad, Ali Ibad, Sadiqa Khatoon and Muhammad Raza) to the epidemics of plague, influenza and typhoid over a decade. The extreme grief affected both parents, but especially disheartened Ali Raza’s father Syed Zamarrud Hussain, who simultaneously lost his 28 year old brother, 26 year old sister-in-law and their only child. Inconsolable and anguished by the deep sorrow of losing practically his entire close family, he left the ancestral home accompanied by his wife, for a more or less nomadic existence, wandering for several years through Dehradoon and smaller villages (Kandhra, Kirana, Shamli) of Muzaffar Nagar. Three more children were born during this period, and the family finally returned to Bijnor where Ali Raza was born in 1913.

More here.

Is Life a Ponzi Scheme?

Mark Johnston in the Boston Review:

ScreenHunter_481 Jan. 05 16.59Who knows what form the end of humanity will take? Will it come by extraterrestrial invasion, or by the erosion of the ozone layer, or by a large asteroid impacting the earth, or by mass starvation during a long nuclear winter, or by a bacterium running amok in the post-antibiotic age, or by a nomadic black hole sucking up everything in its path as it wanders toward us, or by a gamma ray burst from any one of the host of supernovas destined to occur within three thousand light years of the earth, or by the eruption of the massive volcano that now sits, waiting, under Yellowstone National Park? Or will it be as the apocalyptic literature of Judaism and Christianity describes it, with the last days consisting of the terrifying separation of the sheep from the goats? Even if humanity somehow avoids all this, and even if we escape the solar system before the inevitable heat death of the sun, eventually the universe will come to consist of a subatomic soup so thin that nothing recognizably human will be able to exist.

So we are doomed. There is no way around it. The hope is that doom is far enough away for humanity to flourish individually and collectively. The lights will eventually go out; the issue is just how brightly they will burn in the interim.

Here ignorance is not exactly bliss, but it is helpful. Unless you are professionally involved in existential risk assessment or in one of those fields, such as bio-warfare, where the resultant blowback could indeed wipe us out, it is wise to forget about our inevitable collective obliteration precisely because of its capacity to uselessly demoralize us. When it comes to the end of humanity, Spinoza’s advice to individuals concerning their own deaths seems even more pertinent: “A free man thinks of nothing less than of death, and his wisdom is a meditation not on death, but on life.”

But what if, as a brute psychological matter, we just cannot put the end of humanity out of our minds? There are two quite different cases in which the thought of our collective end might worry us: the case where we are demoralized because we really are, or take ourselves to be, in the last days, and the case where we are demoralized merely by the fact that there will be a last day.

More here.

German, Jewish and Neither

Yascha Mounk in the New York Times:

ScreenHunter_480 Jan. 05 16.51My family, too, came to West Germany as immigrants. Born in the shtetls of Eastern Europe, my grandparents embraced Communism as teenagers, leaving home to become political activists. They survived the Holocaust by fleeing to the Soviet Union and returned to Poland after the war, keen to put their ideals into practice at long last. But then the regime they had helped to build threw them out amid a large-scale anti-Semitic witch hunt. Out of options, my mother and her father sought refuge in West Germany.

Born in 1982 as the citizen of a peaceful, affluent and increasingly cosmopolitan country, I spent a mostly happy childhood in places like Munich, Freiburg and Karlsruhe. I was a fervent supporter of the national soccer team and dreamed of running for the Bundestag. German is, and will remain, the only language I speak without an accent.

My family’s Jewish identity has never been strong. I had neither a bris nor a bar mitzvah. When I was young, my mother gave me Christmas presents so that I wouldn’t feel left out.

Even so, as I grew older, I felt more and more Jewish — and less and less German. Gradually, I concluded that staying in Germany was not for me.

The reaction of my classmates in Laupheim might suggest that ignorance or hatred — which have subsided since I was a child, but remain real problems — are why I left. But that’s not quite true. If there was one thing that made me feel I would never truly belong, it wasn’t hostility: It was benevolence.

More here.

Can Islam and evolution be reconciled?

Muslimevolution-Shaha1

Alom Shaha at the Rationalist Association:

People often assume that because I am a science teacher and an atheist my faith in science is what led me to reject faith in a God. This is not the case – I stopped believing as a child, long before I knew anything about the Big Bang theory or evolution by natural selection – but, as I have seen in some of my own students, many religious people can lose their faith, or at least have it severely tested, as a result of learning science.

I met someone like this at a recent conference called “Have Muslims Misunderstood Evolution?” organised by the Deen Institute, an organisation that claims to want to “articulate faith, not in spite of, but through scientific inquiry, critical thinking and logical reasoning, reviving intellectuality among modern Muslims.” This young man, a postgraduate biochemist at Imperial College London, told me that he had come to the conference in the hope that he would find a way to reconcile his belief in the teachings of Islam with what he described as “evidence for evolution in everything I do at work”.

He seemed deeply anguished by the fact that evolution by natural selection contradicts the core belief with which he was brought up – that the Qur’an is the literal word of Allah. When I asked him if he might consider the idea that the Qur’an wasn’t a divine document he told me that this was “impossible” for him, that his “life would have no meaning” if the Qur’an was not literally true.

His struggle is not unique. According to writer and journalist Myriam Francois-Cerrah, who chaired the conference, many Muslim science students experience “inner turmoil” as a result of studying evolution.

More here.

How do we go about finding a meaningful life, not just a happy one?

Roy F Baumeister in Aeon:

Italian-familyParents often say: ‘I just want my children to be happy.’ It is unusual to hear: ‘I just want my children’s lives to be meaningful,’ yet that’s what most of us seem to want for ourselves. We fear meaninglessness. We fret about the ‘nihilism’ of this or that aspect of our culture. When we lose a sense of meaning, we get depressed. What is this thing we call meaning, and why might we need it so badly?

Let’s start with the last question. To be sure, happiness and meaningfulness frequently overlap. Perhaps some degree of meaning is a prerequisite for happiness, a necessary but insufficient condition. If that were the case, people might pursue meaning for purely instrumental reasons, as a step on the road towards happiness. But then, is there any reason to want meaning for its own sake? And if there isn’t, why would people ever choose lives that are more meaningful than happy, as they sometimes do?

The difference between meaningfulness and happiness was the focus of an investigation I worked on with my fellow social psychologists Kathleen Vohs, Jennifer Aaker and Emily Garbinsky, published in theJournal of Positive Psychology this August. We carried out a survey of nearly 400 US citizens, ranging in age from 18 to 78. The survey posed questions about the extent to which people thought their lives were happy and the extent to which they thought they were meaningful. We did not supply a definition of happiness or meaning, so our subjects responded using their own understanding of those words. By asking a large number of other questions, we were able to see which factors went with happiness and which went with meaningfulness.

More here.