Davide Castelvecchi in Nature:

Astrophysicists may have detected gravitational waves last week from the collision of two neutron stars in a distant galaxy — and telescopes trained on the same region might also have spotted the event.

Rumours to that effect are spreading fast online, much to researchers’ excitement. Such a detection could mark a new era of astronomy: one in which phenomena are both seen by conventional telescopes and ‘heard’ as vibrations in the fabric of space-time. “It would be an incredible advance in our understanding,” says Stuart Shapiro, an astrophysicist at the University of Illinois at Urbana–Champaign.

Scientists who work with gravitational-wave detectors won’t comment on the gossip because the data is still under analysis. Public records show that telescopes around the world have been looking at the same galaxy since last week, but astronomers caution that they could have been picking up signals from an unrelated source.

As researchers hunt for signals in their data, Nature explains what is known so far, and the possible implications of any discovery.

More here. [Thanks to Farrukh Azfar.]

Leighton Woodhouse:

Yesterday, at the anti-Alt-Right rally in Berkeley, I watched groups of masked Antifa members in Black Bloc formation swarm individuals who were apparently antagonizing them, and pummel them with their fists, feet, and flagpoles. When the victims tried to escape, they were run down, and in at least one case, cut off by the Antifa mob and beaten down some more. In the incidents I witnessed, about 5 or 6 Antifa members at a time participated in the attacks, while perhaps 100 others stood behind them, forming an impenetrable wall that blocked bystanders from intervening, or documenting the violence on camera. Those people would also help chase the victims when they fled.

In one case, as a crowd of non-Black Bloc protesters yelled at the assailants to let their victim go, an Antifa activist yelled, “He’s a Nazi!” over and over again, justifying the assault. Then, abruptly, maybe after realizing that the victim was not, in fact, a white nationalist, he changed his mantra. “He doesn’t have to be a Nazi!” he now shouted. The suggestion was that even if the victim wasn’t a fascist, he still deserved to be beaten. For what was unclear. Maybe because he supported Trump? Or he objected to Antifa’s tactics? Or refused to do something they ordered him to do? Who knew? The only thing those of us watching from a few yards away could tell was that a man, by himself, was on the ground, with a bloodied face, covering his head with his arms, being kicked and punched by a group of masked people, who were shielded by dozens of their comrades. My guess is that a lot of the Antifa people in the crowd who were passively assisting in the violence, including the guy yelling that he was a Nazi, didn’t know anything more than that, either.

More here.

Anil K Seth in Aeon:

In my work at the Sackler Centre for Consciousness Science at the University of Sussex in Brighton, I collaborate with cognitive scientists, neuroscientists, psychiatrists, brain imagers, virtual reality wizards and mathematicians – and philosophers too – trying to do just this. And together with other laboratories, we are gaining exciting new insights into consciousness – insights that are making real differences in medicine, and that in turn raise new intellectual and ethical challenges. In my own research, a new picture is taking shape in which conscious experience is seen as deeply grounded in how brains and bodies work together to maintain physiological integrity – to stay alive. In this story, we are conscious ‘beast-machines’, and I hope to show you why.

Let’s begin with David Chalmers’s influential distinction, inherited from Descartes, between the ‘easy problem’ and the ‘hard problem’. The ‘easy problem’ is to understand how the brain (and body) gives rise to perception, cognition, learning and behaviour. The ‘hard’ problem is to understand why and how any of this should be associated with consciousness at all: why aren’t we just robots, or philosophical zombies, without any inner universe? It’s tempting to think that solving the easy problem (whatever this might mean) would get us nowhere in solving the hard problem, leaving the brain basis of consciousness a total mystery.

But there is an alternative, which I like to call the real problem: how to account for the various properties of consciousness in terms of biological mechanisms; without pretending it doesn’t exist (easy problem) and without worrying too much about explaining its existence in the first place (hard problem).

More here.

Lee Fang and Leighton Akio Woodhouse in The Intercept:

In recent years, however, 4chan’s trolling campaigns have merged with larger political debates about multiculturalism and diversity. The Gamergate controversy, which tapped into the rich vein of misogyny running through 4chan and included aggressive harassment of women online, provided near unlimited fodder for conspiracy-tinged outrage directed at feminists and advocates of progressive identity politics.

4chan users have relished any opportunity to troll what author Angela Nagle has termed “Tumblr-liberalism,” an emerging online discourse on the left that Nagle notes has reached an “absurd apotheosis with a politics based on the minutiae and gradations of rapidly proliferating identities.” This emerging discourse, which Nagle documents in her new book on the online culture wars, “Kill All Normies,” centers on a culture of mass online callouts, public humiliation, and other efforts to penalize anyone deemed in violation of constantly shifting norms of sensitivity around identity.

In one salient example of the absurdities of this style of liberal discourse, Nagle points to an “antiracist” writer who reacted to the death of a child killed by an alligator to ridicule the “white male entitlement” of his parents.

Some on the political right have seized on such attempts to reflexively mock white people by embracing a newly assertive and aggrieved white identity. For sites such as 4chan, which exists to blow past boundaries, the opportunity to present white identity politics was quickly taken to its logical extreme.

More here.

Brian Hioe in New Bloom Magazine:

FOR SOMEONE WHO has himself professed discomfort with Leninism and has sought to see in Bogdanov a lost possibility of the Russian Revolution that might have led to less authoritarian outcomes for the USSR, it is bizarre to watch Wark justify Wang’s statist views, apologism for contemporary Chinese imperialism and capitalism, and self-orientalizing Chinese nationalism. If Wark finds the eventual course that the history of the USSR took to be so repulsive, why does he not feel the same about China? Namely, Wark allows himself to be caught up in the Orientalist exoticization about 20th century Chinese history that Wang advances, something altogether too seductive to many western leftists, and fails to apply the same intellectual criticality to China which he does to the Soviet Union, apparently with the view that the Soviet Union can be critically censured because it was a “western” nation (Although of course, views of Russia as “Eastern”, “Oriental”, or “Asian” nation were commonplace in the early 20th century, this is no longer the case, with Russia more usually framed as part of Europe in contemporary political discourse).

As Wark states in his gloss on Wang’s intellectual thought, “Both the achievements and the failures of the Chinese Communist Party are on an unprecedented scale. And yet, given that much of the fate of global capitalism now rests in the hands of the Chinese Communist Party, China’s twentieth century cannot be left out of the formation of concepts for thinking and acting in and against these times.” For Wang, this means that the Chinese Communist Party should be affirmed rather than abandoned, particularly as a form of resistance against neoliberalism after Deng era economic reforms which introduced the free market into China, and led to the current economic inequalities which run rampant in China today. Consequently, the party-state must control capital, as a way of subjugating the excesses of capitalism.

But Wang defends against the claim that party rule is merely dictatorial, with the claim that the “mass line,” an innovation of Maoism, allows the party-state mechanism to serve as the means of realizing the people’s will. As Wark states, “The mass line means: all for the masses, all by the masses, from the masses to the masses. The mass line may have connections in Confucian tradition. Attention to rites and music (liyi) and not just statutory measures (zhidu) help create and maintain a kind of regulatory order, what Wang calls supra-representation.” Wang also draws analogy between the party and the Gramscian notion of the party as the modern prince.

More here.

Richard Marshall interviews Bas van Fraassen in 3:AM Magazine:

3:AM: A naïve realist might assume that science is about finding out what the world is really like and that its theories are either true or false. But you have this idea of ‘empirical adequacy’ that doesn’t take that view, don’t you? Can you first say something about the anti-realism you presented in The Scientific Image so that we get an idea of where you’re thinking is coming from?

BvF: Scientific activity is an important and ubiquitous cultural phenomenon, and has its own criteria of success in practice. Philosophers differ, however, on what those criteria are.

Roughly speaking, scientific realists take the basic criterion to be ontological, they take the ultimate aim to be the construction of true theories, accurate representations, not just of what appears in our measurement outcomes but of what is going on ‘behind the phenomena’. On this view to accept a scientific theory as completely successful would involve belief that everything it postulates is real and everything it says about that is true. This is how it stood in the seventies, since then that first fine careless rapture has been qualified in terms of approximation, asymptotic approach, similarity, and at the extreme end, belief only in significant structure with agnosticism as to a material carrier of this structure, if any. But the basic ideology remains intact: science is all about discovering the true blueprint of the universe.

Empiricists in the philosophy of science take the basic criterion of success in science to be empirical, with the ultimate aim of empirically adequate theories, accurate representation of what is accessible to human observation and manipulation. Theories and the search for explanation are important, but instrumentally, as roads toward greater empirical knowledge. Empiricism is not skepticism, nor anti-realism in any general sense, it is just anti-scientific-realism. Empiricism as it is now can be combined with a ‘common sense realism’ that sees no difficulties in our reference to trees, rocks, persons, lasers, electron microscopes, interferometers, radio telescopes …. or, in their own way, optical phenomena such as rainbows and images produced by microscopes, to give some examples.

Constructive empiricism, the position I advocate, is an empiricism of this sort, a view about what science is that sees overall truth, or truth about what is not observable, as irrelevant to the basic operative criterion of success in the sciences.

More here.

Lee Jones in The Current Moment:

The most striking aspect of the left’s hysteria over Charlottesville is its failure to understand that it won the US culture wars, not the right. By any reasonable measure, American attitudes have become steadily more liberal over time. A summary of opinion polling since the 1970s shows a “sweeping, fundamental change in norms regarding race”, with steady declines on practically every key measure of racism. Surveys on attitudes towards women reveal an identical decline in sexism. More belatedly, a similar transformation happened in attitudes towards LGBT people. Two-thirds of Americans now support gay marriage, up from just 40 percent in 2009, suggesting that campaigners for equal rights now find themselves kicking at a largely open door. The membership of vile organisations like the Ku Klux Klan has collapsed, from a peak of three to six million in the 1920s to around 6,000 today. Only 10 percent of the US public admit to supporting the “alt right” (only 4 percent “strongly”, while 83 percent say it is “unacceptable to hold neo-Nazi or white supremacist views”. Too high and not high enough, one might say. But the fact is that the far-right is a lunatic fringe.

The rise of the “alt-right” does not signify some grave reversal of this trend, requiring massive societal mobilisation to counter it, but a rather sad, ineffectual backlash from the side that has already lost. The fact that the “Unite the Right” rally managed to draw only 500 protestors from across the entire US (population: 323 million) speaks volumes. A “free speech rally” in Boston a few days later drew only about 100 attendees, whereas the counter-protestors numbered around 40,000, with smaller counter-protests in many other US cities. The situation is identical in Britain, where far-right rallies typically draw crowds of one or two dozen, dwarfed by “antifa” counter-protestors (and the police). Trump’s mealy-mouthed, inconsistent criticisms of “both sides” are profoundly out of step with wider social attitudes, reflected in his total isolation even amongst Republican leaders and military chiefs.

More here.

Ron Jacobs in Counterpunch:

Racism in the United States is white people’s problem. Unfortunately, it’s everybody but white people who suffer most of its consequences. It was white folks who created and benefit from the structure of white supremacy and have a vested interest in keeping it going. Until enough of them either decide to destroy the racist structure that perpetrates so much injustice or until the supporters and maintainers of that system are made to feel the wrath of those white people no longer interested in maintaining it, racism will exist. Given that the US economic system would not be what it is today without the institution of slavery, it seems reasonable to state that the elimination of white supremacy is not possible within the capitalist system. Accepting this argument means that anything short of ending the current economic setup in the United States is but a step along the way to a world where racism does not exist.

Racism is composed of more than the Klan, the Nazis and other white supremacists holding rallies and hosting websites. It is also more than electing a clearly racist individual to Congress or the White House or appointing one as head of the Justice Department. Racism is also ignoring the elections of such individuals or rationalizing them as the being the way democracy works. Racism is more than supporting segregated schools or sending your child to a private school designed to keep non-white children out. It is also the act of accepting such arrangements. Racism is not only maintaining a system where most young high school students of color essentially rule out going to college, it’s also not having a problem with that system and justifying it by saying those students can join the military first. Racism is not only defending statues (and other memorials) of slavers and men who fought to preserve slavery, it is accepting those statues as part of a mutual history that deserves to be honored. The very fact that the potential removal of those statues is causing white supremacists to come out in droves and beat people who are in favor of that removal proves that these are memorials to white supremacy, not merely war heroes.

Carl Zimmer in The New York Times:

In Tanzania, not far from the Serengeti, live the Hadza, a community of about 1,300 people. For such a small group, they attract a lot of scientific attention. Many of the Hadza live solely on the animals they kill, along with honey, berries and a few other wild foods. For the first 95 percent of our species’ history, there was no other way to live. So the Hadza have been closely scrutinized for clues about the hunter-gatherer way of life: how they find their food, how much energy they use — even how much sleep they get. On Thursday, scientists described another way in which the Hadza are exceptional. Their gut microbiome — the bacteria that live in their intestines — swings through a predictable annual cycle. Some bacterial species disappear entirely and then return, in a rhythm that likely reflects regular changes in the Hadza diet. Many gut bacteria that wax and wane drastically are rare in people living in industrialized societies. “We don’t have a good grasp of what these seasonally varying microbes even do,” said Justin Sonnenburg, a microbiologist at Stanford University and lead author of the new study. Each of us carries about 30 trillion bacteria, belonging to thousands of species. Dr. Sonnenburg hopes that by comparing the microbiomes of hunter-gatherers with those of people in different societies, scientists will be able to learn how diets influence their composition. As more societies switch to a Western diet, their microbiomes may change, altering their health. “We have to think of ourselves as these composite organisms, with microbial and human parts,” Dr. Sonnenburg said.

Until recently, microbiologists have mainly studied the microbiomes of people who eat a Western diet. Now they are casting a wider net. In 2013, Stephanie Schnorr, then a graduate student at the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, began the first study of the Hadza microbiome. At a meeting with community leaders, she and her colleagues explained their plan: to collect stool samples and study the microbes in a lab. “One of the camp’s senior men said, ‘Well, we give it to the ground, so why not just give it to her?’” recalled Dr. Schnorr, now a postdoctoral researcher at the University of Oklahoma. Dr. Schnorr eventually extracted DNA from microbes inside 27 Hadza and compared them with samples gathered from people in Bologna, Italy. In 2014, she and her colleagues reported some striking differences. The Hadza hosted a much greater diversity of gut microbial species than did the Italians, the researchers found, and there were some fundamental differences in species they carried. Some that were common in the Hadza were rare or missing from the Italians.

More here.

Linden Frederick. Night Stories, 2017.

…"A roster of America’s most renowned, celebrated, and honored authors were invited by Linden Frederick to write a work of short fiction inspired by one of fifteen paintings in Night Stories."

Current show at Center for Maine Contemporary Art.

More here and here.

Kelly Cherry in The Smart Set:

We have all either read or heard about a book titled The Joy of Sex,unless the book is now too old to interest today’s young people, who seem to have preferred to discover the joy of sex firsthand rather than in print. The trouble with relying on sex as a source of joy is that it does not last long. Sex may be fun, but afterwards it can turn cold. Getting out of a bad situation can be a bleak way to start the day — or the middle of the night. Even spectacular sex diminishes in retrospect. The French have a well-known phrase: la petite mort, or the little death. After the climax, the comedown. After the high, the down-low. After love, boredom. Are you ready to do it again? Maybe yes, if you’re 19 or 20. Older than that and you’ll be getting up to wash the dishes.

But.

But there is another kind of joy that will stay with you through all your days and nights, through marriage, separation, and divorce. It never turns cold. It is the joy of syntax, and you definitely want to enjoy it.

Syntax, defined by Merriam Webster: (a) the way in which linguistic elements (as words) are put together to form constituents (as phrases or clauses); (b) the part of grammar dealing with this, and (c) a connected or orderly system: harmonious arrangement of parts or elements.

Syntax is the arrangement of words, with particular attention to harmony. It is about word order.

The dictionary offers a simpler definition for students: the way in which words are put together to form phrases, clauses, or sentences.

It is about how you write your sentences, but it is also about what you write in your sentences, because harmony is the achievement of a suitable tessitura. Look up tessitura. Tessitura is the range of territory you can cover without lapsing into language that does not fit.

More here.

From Science Magazine:

UNSW Sydney scientists have discovered the purpose of a famous 3700-year old Babylonian clay tablet, revealing it is the world's oldest and most accurate trigonometric table, possibly used by ancient mathematical scribes to calculate how to construct palaces and temples and build canals.

The new research shows the Babylonians, not the Greeks, were the first to study trigonometry – the study of triangles – and reveals an ancient mathematical sophistication that had been hidden until now.

Known as Plimpton 322, the small tablet was discovered in the early 1900s in what is now southern Iraq by archaeologist, academic, diplomat and antiquities dealer Edgar Banks, the person on whom the fictional character Indiana Jones was based.

More here.

David Remnick in The New Yorker:

Remnick: We’re speaking a couple of weeks after Charlottesville, and a lot of things are converging all of a sudden, not for the first time: history, politics, identity. How would you rate the national conversation we’re having at the moment, when it comes to race, identity, and politics?

Lilla: Well, I wouldn’t call it a conversation. It’s an overused word. I’m a little tired of it.

Remnick: “The national conversation.”

Lilla: “The national conversation.” “We need to have a conversation” about something—which is a euphemism for avoiding something and a real conflict. But it’s something that’s been simmering below the surface for a very long time—it’s not that we haven’t been talking about identity issues. But to see this flash out from the right, very suddenly, just brings home, I think, the incendiary nature of this, and how, when passions are excited about identity issues, conversation stops. Not many journalists picked up on this, but the demonstration was actually a quotation of a demonstration in May, 1933, when Nazi students, shortly after Hilter’s appointment as Chancellor, marched through the University of Berlin at night, with torches, into the courtyard of the university. That’s where the famous book burning took place. They knew exactly what they were doing.

Remnick: Then what’s the proper response to such a demonstration? Persuasion?

Lilla: No, the first thing you do when fascists show up in the street is you show up, too. And that’s what people did. I have all sorts of problems with the Antifa people—we need to stay very far away from them—but look at what happened in Boston over the weekend. You had all these people show up. There really weren’t many people on the other side. And so I think there are moments like this, which are rare, of absolute moral clarity.

More here.