Hacker cracks HD DVD copy protection

Dan Goodin in The Register:

Blueray_578781fA lone hacker has unlocked the master key preventing the copying of high-definition DVDs in a development that is sure to get the entertainment industry’s knickers wrapped tighter than a magnet’s coil. What’s more, the individual was able to defeat the technology with no cracking tools or reverse engineering, despite the millions of dollars and many years engineers put into developing the AACS (Advanced Access Content System) for locking down high-definition video.

A hacker going by the name arnezami on the Doom9 discussion boards, has been hard at work for at least the past eight days, when he first claimed to have discovered how to read the volume ID of the movie King Kong. Over the coming days, he documented his progress, with the Eureka moment occurring on Sunday, when he was able to confirm the validity of his method for identifying the processing key. Combining the two allowed him to unlock the copy protection.

After getting some much-needed sleep, arnezami was back to explain how he accomplished his feat. While his player loaded the Kong disc, he closely looked for changes being made to a certain part of his computer memory. Making a memdump with the WinHex file editor, he was about to find the key fairly easily.

More here.



Infidel

The Economist reviews Ayaan Hirsi Ali’s autobiography.

SAY what you will about Ayaan Hirsi Ali, she fascinates. The Dutch-Somali politician, who has lived under armed guard ever since a fatwa was issued against her in 2004, is a chameleon of a woman. Just 11 years after she arrived in the Netherlands from Africa, she rode into parliament on a wave of anti-immigrant sentiment, only to leave again last year, this time for America, after an uproar over lies she had told to obtain asylum.

Even the title of her new autobiography reflects her talent for reinvention. In the Netherlands, where Ms Hirsi Ali got her start campaigning against the oppression of Muslim women, the book has been published under the title “My Freedom”. But in Britain and in America, where she now has a fellowship at the conservative American Enterprise Institute, it is called “Infidel”. In it, she recounts how she and her family made the cultural odyssey from nomadic to urban life in Africa and how she eventually made the jump to Europe and international celebrity as the world’s most famous critic of Islam.

Read as a modern coming-of-age story set in Africa, the book has a certain charm. Read as a key to the thinking of a woman who aspires to be the Muslim Voltaire, it is more problematic. The facts as Ms Hirsi Ali tells them here do not fit well either with some of the stories she has told in the past or with her tendency in her political writing to ascribe most of the troubles of the Muslim world to Islam.

The Filmanthropists

Chris Lee in the Los Angeles Times:

Screenhunter_02_feb_14_1517Call them “filmanthropists.” They have deep pockets and issue-driven agendas. Rather than make high-class dramas that might carry some mild social message, these producers are turning out full-blown advocacy movies.

Although their individual aims may be different, each has used a nonfiction film to shine a spotlight on social injustices, or government malfeasance, and even to recast history in the service of human uplift and national reconciliation.

Almost without fail, filmanthropists have done well financially before deciding it is time to do good. But they are not passive about their investment. They want to control the process and the message.

More here.

What the West Can Learn From Islam

Tariq Ramadan in the Chronicle of Higher Education:

Sriimg20051111_6233092_1In late September, I finally received a response to the question I had been asking the Bush administration for more than two years: Why was my work visa revoked in late July 2004, just days before I was to take up a position as a professor of Islamic studies and the Henry Luce chair of religion, conflict, and peace building at the University of Notre Dame? Initially neither I nor the university was told why; officials only made a vague reference to a provision of the U.S. Patriot Act that allows the government to exclude foreign citizens who have “endorsed or espoused terrorism.” Though the U.S. Department of Homeland Security eventually cleared me of all charges of links with terrorist groups, today it points to another reason to keep me out of the country: donations I made totaling approximately $900 to a Swiss Palestinian-support group that is now on the American blacklist. A letter I received from the American Embassy in Switzerland, where I hold citizenship, asserts that I “should reasonably have known” that the group had ties with Hamas.

What American officials do not say is that I myself had brought those donations to their attention, and that the organization in question continues to be officially recognized by the Swiss authorities (my donations were duly registered on my income-tax declaration). More important still is the fact that I contributed to the organization between 1998 and 2002, more than a year before it was blacklisted by the United States. It seems, according to American officials, that I “should reasonably have known” about the organization’s alleged activities before the Homeland Security Department itself knew!

More here.

The Truth About Love

Since this Valentine’s Day is so close to Auden’s centenary, this (“O Tell Me the Truth About Love“) seemed appropriate:

Some say that love’s a little boy
And some say it’s a bird,
Some say it makes the world go round,
And some say that’s absurd,
And when I asked the man next-door,
Who looked as if he knew,
His wife got very cross indeed,
And said it wouldn’t do.

Does it look like a pair of pajamas,
Or the ham in a temperance hotel?
Does it’s odour remind one of llamas,
Or has it a comforting smell?
Is it prickly to touch as a hedge is,
Or soft as eiderdown fluff?
Is it sharp or quite smooth at the edges?
O tell me the truth about love.

But on the topic, EurekAlert! reports that the truth about it involves mostly oxytocin and vasopressin and the regions of the brain that respond to it:

A new study of young mothers by researchers at University College London (UCL) has shown that romantic and maternal love activate many of the same specific regions of the brain, and lead to a suppression of neural activity associated with critical social assessment of other people and negative emotions. The findings suggest that once one is closely familiar with a person, the need to assess the character and personality of that person is reduced, and bring us closer to explaining why, in neurological terms, ‘love makes blind.’

In the experiment, published in February’s NeuroImage online preview edition, the brains of 20 young mothers were scanned while they viewed pictures of their own children, children they were acquainted with, and adult friends, to control for feelings of familiarity and friendship (the brain regions involved in romantic love having been identified by the authors in an earlier study).

The similarity of the activity recorded in this study compared to those obtained in the earlier study was striking; with activity in several regions of the brain overlapping precisely in the two studies. In summary, the findings showed that both types of love activate specific regions in the reward system, while reducing activity in the systems necessary for making negative judgements.

Thank You, Richard Dawkins

Sean Carroll makes the case for Richard Dawkins’ approach to the defense of atheism, although I’m not sure I would use the word “arrogant” here.

In other words, by being arrogant and uncompromising in his atheism, Dawkins has done a tremendous amount to make the very concept of atheism a respectable part of the public debate, even if you find him personally obnoxious. Evidence: a few years ago, major newsmagazines (prompted in part by the efforts of the Templeton Foundation) were running cover stories with titles like Science Finds God (Newsweek, July 20, 1998). Pure moonshine, of course — come down where you will on the whole God debate, it remains pretty clear that science hasn’t found Him. But, within the range of acceptable public discourse, both science and God were considered to be undeniably good things — it wasn’t a stretch to put them together. Nowadays, in contrast, we find cover stories with titles like God vs. Science (Time, Nov 13, 2006). You never would have seen such a story just a few years ago.

This is a huge step forward. Keep in mind, the typical American thinks of atheists as fundamentally untrustworthy people. A major network like CNN will think nothing of hosting a roundtable discussion on atheism and not asking any atheists to participate. But, unlike a short while ago, they will eventually be shamed into admitting that was a mistake, and make up for it by inviting some atheists to defend their ideas. Baby steps. Professional news anchors may still seem a little befuddled at the notion that a clean, articulate person may not believe in God. But at least that notion is getting a decent public hearing. Once people actually hear what atheists have to say, perhaps they will get the idea that one need not be an amoral baby-killer just because one doesn’t believe in God.

For that, Richard Dawkins, thank you.

Apes could have passed down skills for thousands of years

From Nature:Chimp_3

In the West African rainforest, archaeologists have found ancient chimpanzee stone tools thousands of years older than the previous oldest finds in the same area. The discovery suggests that chimps may have passed cultural information down the generations for more than 4,000 years.

The human fossil record dates back 2.6 million years, thanks to our ancestors’ who lived in more arid areas, where bones are well preserved. But the chimp fossil record is very sparse. We know little about ancient chimps’ lifestyles, and only one previous set of old tools, dating from 100 years ago, has been found.

Both sets of tools consist of stones used to smash open the nuts of the panda tree (Panda oleosa), and the flakes of stone chipped off by this hammering. They were found in the same spot of rainforest in the Côte d’Ivoire. The recently discovered set is dated to 4,300 years ago, researchers report in Proceedings of the National Academy of Sciences.

More here.

Eat, Drink and Be Merry

From Scientific American:

Food_4 The problem is that our bodies have evolved to crave copious amounts of rich and tasty foods, because historically such foods were valuable and rare. How can we modern humans resist? We shouldn’t, at least not entirely, says Barry Glassner, a University of Southern California sociologist and author of the forthcoming book The Gospel of Food: Everything You Think You Know about Food Is Wrong (Ecco). When it comes to healthy absorption of nutrients, taste matters. Glassner cites a study in which “Swedish and Thai women were fed a Thai dish that the Swedes found overly spicy. The Thai women, who liked the dish, absorbed more iron from the meal. When the researchers reversed the experiment and served hamburger, potatoes, and beans, the Swedes, who like this food, absorbed more iron. Most telling was a third variation of the experiment, in which both the Swedes and the Thais were given food that was high in nutrients but consisted of a sticky, savorless paste. In this case, neither group absorbed much iron.”

Speaking of iron, Atkins is out and meat is bad, right? Wrong. Glassner notes a study showing that as meat consumption and blood cholesterol levels increased in groups of Greeks, Italians and Japanese, their death rates from heart disease decreased.

More here.

Tuesday, February 13, 2007

The Cost of the Iraq War: Can You Say $1,000,000,000,000?

John Allen Paulos in his Who’s Counting column at ABC News:

TrillionThe price tag for the Iraq War is now estimated at $700 billion in direct costs and perhaps twice that much when indirect expenditures are included. Cost estimates vary — Nobel Prize-winning economist Joseph Stiglitz puts the total cost at more than $2 trillion — but let’s be conservative and say it’s only $1 trillion (in today’s dollars).

As a number of other commentators have recently written, this number — a 1 followed by 12 zeroes — can be put into perspective in various ways. Given how large the war looms, it doesn’t hurt to repeat this simple exercise with other examples and in other ways.

There are many comparisons that might be made, and devising new governmental monetary units is one way to make them. Consider, for example, that the value of one EPA, the annual budget of the Environmental Protection Agency, is about $7.5 billion. The cost of the Iraq War is thus more than a century’s worth of EPA spending (in today’s dollars), almost 130 EPAs, only a small handful of which would probably have been sufficient to clean up Superfund sites around the country.

More here.

Black Woodstock

Harlem 1969: Jesse Jackson, Nina Simone, B.B. King and 100,000 spectators gather for a concert worth remembering.

Richard Morgan in Smithsonian Magazine:

WoodstockjesseEthel Beaty-Barnes, then an 18-year-old fresh from her high-school graduation, still remembers what she wore to the Sly & The Family Stone concert in Harlem in 1969: a floral halter top and matching bellbottoms, her hair in a sidebun. “It was so overcrowded. People were sitting in the trees. It was boiling hot but not one ounce of trouble,” she said recently from her home in Newark, New Jersey. The word “trouble” back then was a euphemism for chaos.

The concert she attended, what some now call the Black Woodstock, came on the heels of two of Malcolm X’s former aides being shot—one fatally. The local NAACP chairman likened Harlem at the time to the vigilante Old West (earlier that year, five sticks of dynamite had been found behind a local precinct house; a cop dampened the charred fuse with his fingers). So it came as little surprise when the NYPD refused to provide security for the festival. Instead, security came from the Black Panthers, 21 of whom had been indicted for plotting to mark Martin Luther King’s assassination by bombing Macy’s, Bloomingdale’s, Abercrombie & Fitch and other stores across Manhattan.

Besides Sly, the festival’s roster included B.B. King, Nina Simone, Abbey Lincoln and Max Roach, the Fifth Dimension, Gladys Knight and the Pips, Stevie Wonder, Mahalia Jackson, Moms Mabley, Pigmeat Markham and more. Speakers included then-mayor John Lindsay, introduced on stage as the black community’s “blue-eyed soul brother.”

More here.

Why hyphy is the best hip-hop right now

Jody Rosen in Slate:

HyphyAs the poet said, there’s a fine line between clever and stupid. But must one choose sides? Not if you listen to “Stewy” by D.B.’z, a rap group from Vallejo, Calif. The song is propelled by a deliriously catchy beat—big wobbly bassline, blasts of keyboard fuzz, and what sounds like a schoolyard full of Ritalin cases chanting taunts—and by a young voice intoning a chorus: “Mainy, cuckoo, silly, bananas/ Mainy, cuckoo, silly, bananas.” Mainy is slang term meaning, well, cuckoo, silly, bananas—craziness of the most inspired and enjoyable sort. A second refrain elaborates on this theme: “Stewy-ewy-ewy-ewy-ewy/Stewy!” To be stewy is to be extra-mainy, really silly. Midway through the song, guest rapper E-40 arrives to deliver his own variation on the theme. “Look at all my young dreadheads,” he exults. “They so dumb!”

“Stewy” is one of 20 songs on Hyphy Hitz (TVT), a new compilation chronicling the Bay Area hip-hop genre known as hyphy (pronounced “hi-fee”), in which stewiness, maininess, dumbness are everything: the means and ends, the sun and moon and stars. The song titles tell the story: “Go Dumb,” “I’m a Fool Wit It,” “Get Stupid.” Stupid has been a term of praise in hip-hop for a couple of decades now. (“That beat is stupid.”) But hyphy elevates idiocy to a new level of esteem. When rapper Mistah F.A.B. boasts of doing “the dummy retarded” in “Super Sic Wit It,” he’s describing an aesthetic and philosophical ideal. Hyphy may be the most conscientiously “dumb” music in history. It’s also by far the best party going on in hip-hop right now.

More here.

Homeland Security safety warnings

From SafeNow.org:

The US government has a new website, http://www.ready.gov.  It’s another attempt at scare mongering in the style of the old “duck and cover” advice after WWII.

The fun thing is that these pictures are so ambiguous they could mean anything!  Here are a few interpretations:

Screenhunter_01_feb_13_2024

Screenhunter_02_feb_13_2025

Screenhunter_03_feb_13_2025

More here.  [And click here to read more about what we at 3 Quarks Daily are all about.]

What exactly is love?

Julia Stuart in The Independent:

HeartclrwebLove can be divided into three entities: lust, romance and attachment, according to anthropologist Dr Helen Fisher, who has been studying the subject for 32 years. These three brain systems can operate in any order and in any combination. You can fall in love with someone before you sleep with them; you can become deeply attached to somebody and then fall in love with them; and you can have a sexual relationship, fall in love and then become deeply attached.

Lust is a craving for sexual gratification, which you can feel for a whole range of people. Those caught up in romantic love focus all their attention on the object of their affection. Not only do they crave them, but they are highly motivated to win them, they obsessively think about them and become extremely sexually possessive. Perhaps illogically, if things go wrong. they are attracted to them even more. During this state the brain is driven by dopamine, a neurotransmitter central to the reward system.

Romantic love is much more powerful than sex drive, says Dr Fisher, of Rutgers University, New Jersey. And she believes it to be a drive, rather than an emotion. “It doesn’t have any facial expression, it’s very difficult to control and it’s one of the most powerful neural systems that has evolved,” she says.

The third brain system is attachment – that sense of calm and security you can feel for a long-term partner. It is associated with the hormones vasopressin and oxytocin, which are probably responsible for the sense of peacefulness and unity felt after having sex. Holding hands also drives up oxytocin levels, as does looking deeply into your loved one’s eyes, massage, and simply sitting next to them.

More here.

Is there anything that is not a quotation?

Louis Menand in The New Yorker:

Sherlock Holmes never said “Elementary, my dear Watson.” Neither Ingrid Bergman nor anyone else in “Casablanca” says “Play it again, Sam”; Leo Durocher did not say “Nice guys finish last”; Vince Lombardi did say “Winning isn’t everything, it’s the only thing” quite often, but he got the line from someone else. Patrick Henry almost certainly did not say “Give me liberty, or give me death!”; William Tecumseh Sherman never wrote the words “War is hell”; and there is no evidence that Horace Greeley said “Go west, young man.” Marie Antoinette did not say “Let them eat cake”; Hermann Göring did not say “When I hear the word ‘culture,’ I reach for my gun”; and Muhammad Ali did not say “No Vietcong ever called me nigger.” Gordon Gekko, the character played by Michael Douglas in “Wall Street,” does not say “Greed is good”; James Cagney never says “You dirty rat” in any of his films; and no movie actor, including Charles Boyer, ever said “Come with me to the Casbah.” Many of the phrases for which Winston Churchill is famous he adapted from the phrases of other people, and when Yogi Berra said “I didn’t really say everything I said” he was correct.

More here.

An Interview with Duncan Foley

DeLong points to this interview with Duncan Foley, author of Adam’s Fallacy, in Radical Notes.

RN: You have distinctly mentioned right in the beginning of Adam’s Fallacy that for you this fallacy resides in the compartmentalization of spheres of life into the economic and the rest of social life. And you consider this dualistic view of social life as the essence of political economy and economics. Can you please elaborate on this? If this dualism is ideological can we understand it as essential for the reproduction of capitalist social life?

DKF: The specific fallacy is Smith’s claim that the pursuit of self-interest, which has to be balanced against regard for others in other human interactions, can be trusted to lead to good outcomes both for oneself and others in the context of competitive market interactions. This idea has reconciled many people to the morally troubling consequences of capitalist development. It leads, as I show in the book, to the development of political economy and modern economics as discourses which claim a “scientific” status but whose content is in one way or another a discussion of this moral philosophical question. The dualism may not be essential for capitalist reproduction, but it seems to me to be an inevitable outgrowth of the contradictions of capitalist social relations.

The Borat tour of America

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For the high-minded foreigner, traveling in America can be a dangerous business. Look what happened to Bernard-Henri Levy. In January of last year the glamorous and respected French public intellectual — who has accepted the term “anti-anti-American” as a definition of his attitude toward this country — published his philosophical travelogue “American Vertigo” (Random House) and found himself promptly dismantled on the front page of The New York Times Book Review. The reviewer was Garrison Keillor, gatekeeper of the Midwest, and he had almost too much fun: Dewlaps a-rumble, he charged Levy with bombast, grandiosity, and — most witheringly — a “childlike love of paradox.” He quoted mercilessly from Levy’s flightiest speculations and mocked his heaviest thoughts. He used the phrase “term paper.” It was brutal.

Introducing the American edition of his book “The Call of the Weird: Travels in American Subcultures,” published last week by Da Capo Press, Louis Theroux makes wary reference to the Keillor/Levy takedown, recognizing that he is to some extent on the same “Freaks, Fatties, Fanatics and Faux Culture Excursion” — the Borat tour, essentially — for which Keillor so derided the visiting Frenchman.

more from Boston Globe Ideas here.

The territory of tint

From Orion:

Crayon In “Kodachrome,” Paul Simon sings, “Everything looks worse in black and white.” While I don’t entirely agree—penguins, polar bears, early Hitchcock films, and a December day in Gray’s River would all suffer from colorization—I happily echo his sentiments when he sings, “Give us those nice, bright colors.” Or, as Cézanne put it, “Long live those who have the love of color—true representatives of light and air!” I find no conflict between this view and my penchant for hoary hues.

Some people, when they discover that color vision is not general in mammals, feel bad for their pooches and pussycats. Yet our pets know nothing beyond their limited chromaticism, and even if they did, I’m not sure they would swap the exquisite sensitivity of their smell and hearing for what they might regard as the cheap trick of a parti-colored existence. Of the subtle range of perception they achieve through their noses and ears, we know nothing more than they know of our near-deaf progress through a colorful world. We haven’t even a word for nose-blindness! Yet anyone who reads Henry Williamson’s classic Tarka the Otter or Daniel Mannix’s The Fox and the Hound will apprehend something of our mammoth ignorance of these alternative sensory systems.

And what about the colorblind of our own species? Should we feel sorry for them?

More here.

A Familiar and Prescient Voice, Brought to Life

Sagan_1 From The New York Times:

It’s been a long 10 years since we’ve heard Carl Sagan beckoning us to consider the possibilities inherent in the “billions” of stars peppering the sky and in the “billions” of neuronal connections spiderwebbing our brains.

In the day, the Cornell astronomer, Pulitzer Prize-winning author of books like “The Dragons of Eden,” “Contact,” “Pale Blue Dot” and “The Demon-Haunted World,” impresario of the PBS program “Cosmos” and Johnny Carson regular was one of the world’s most famous and eloquent unbelievers, an apostle of cosmic wonder, critic of nuclear arms and a champion of science’s duty to probe and question without limit, including the claims of religion. He died of pneumonia after a series of bone marrow transplants in December 1996.

In his absence, the public discourse on his favorite issues — the fate of the planet, the beauty and mystery of the cosmos — has not fared well. The teaching of evolution in public schools has become a bitter bone of contention; NASA tried to abandon the Hubble Space Telescope and censor talk of climate change; and of course, religious fanatics crashed jetliners into the World Trade Center, leading to a war in the Middle East that has awakened memories in some corners of the Crusades.

Now, however, Dr. Sagan has rejoined the cosmic debate from the grave. The occasion is the publication last month of “The Varieties of Scientific Experience: A Personal View of the Search for God” (Penguin). The book is based on a series of lectures exploring the boundary between science and religion that Dr. Sagan gave in Glasgow in 1985, and it was edited by Ann Druyan, his widow and collaborator.

More here.

Monday, February 12, 2007

A Case of the Mondays: The Spectrum of Views on the Arab-Israeli Conflict

A lot of the problems in the debates over the Israel-Palestinian conflict stem from a truncated political gamut. The real gamut ranges from more anti-Israeli than Islamic Jihad to more anti-Arab than the settlers in the West Bank. That allows people who favor one side strongly to present their views as moderate and the views of people who want peace on both sides as extreme.

A debate about strategy is inherently one-sided. Debates about Democratic party strategy are intra-Democratic, so the gamut in them runs from very liberal to centrist, rather than from liberal to conservative. Debates about war are the same: international forums like the UN don’t matter much, and intranational ones are similar to partisan ones. Debates about strategy in American foreign policy in the US are always about how to make the US more powerful; Americans aren’t any likelier to be anti-American than Chinese are likely to be anti-Chinese.

Although the debate about Israel and Palestine is ostensibly one of morality—the quintessential question is, “Which side is acting more morally?”—in fact it’s a very strategic one. Serious left-wing Israelis talk mostly about the good peace will do for Israel; the suffering of the Palestinians is only a side issue. Any Palestinian who will talk about the need for nonviolence because terrorism is inherently wrong will be laughed at.

Obviously, there could be a separate political debate divorced from strategy, just as there are political debates between liberals and conservatives. But there are several disanalogies here that in fact favor the intranational debate. First, as I already mentioned, international forums aren’t meaningful enough to be decisive. In the UN it could be possible to strike a balance, but the UN’s authority on any issue, especially the Arab-Israeli conflict, is murky at best.

Second, in those countries that do matter, either there is no public debate, or political prejudices go exclusively one way. In the US, the political elite is strongly pro-Israeli. It’s not because there are no pro-Palestinians in American politics—for example, almost every isolationist in the US harbors some sympathies for the Palestinians—but they are far less influential than the neo-liberals and neo-conservatives. European countries have a more balanced mix of pro-Israeli and pro-Palestinian views, but the people holding them tend to self-segregate into their own newspapers, academic circles, political parties, and so on, and the issue isn’t important enough to the public to force an open debate. In the Arab world, pro-Israeli views are typically censored, except when the country in question hates the Palestinians more than the Israelis and has nothing to gain from claiming to support the Palestinian cause.

Roughly, on the pro-Palestinian side, the gamut runs from Fatah, to the party-less Palestinian center, to Hamas, possibly with Islamic Jihad on the fringe. On the pro-Israeli side, it runs from Peace Now to Labor/Kadima to Likud/Israel Beitenu, with the settlers on the fringe. Israeli groups left of Peace Now, like the refuseniks, tend to be mostly in accord with Fatah, while Palestinian groups left of Fatah tend to be very much like Peace Now.

On that gamut, I suspect most people who don’t have a nationalist stake in either side will be somewhere between Fatah and Peace Now. That’s the view everyone pays lip service to, at least: negotiations between Israel and Palestine should resume, the Palestinians deserve self-determination, the occupation should end, Israel has the right to defend itself from terrorism, and Palestine should crack down on armed groups other than what will become the state. The exact details differ, but that’s what most people at least pretend to support.

On both sides, the situation has gotten to the same point the African-American civil rights movement did in the early 1960s. Nobody claims to be for terrorism or for continuing the occupation, except a few people in the minority on both sides. But nobody will do anything about either; the Palestinian center has no political party to turn to, leaving only Hamas and Fatah to clash with each other, and the Israeli center is both too spineless to try to end the occupation and too politically weak lately to succeed even if it tried.

Naturally, people on both sides will object to including each other in the entire gamut. To Israelis, including a party that calls for the destruction of Israel is repugnant. Likewise, to Palestinians it’s unacceptable to consider seriously people like Avigdor Lieberman, who has called for bombing civilian targets in Palestine and believes Arab-Israelis are traitors, or settlers who believe it’s their God-given right to stay in the West Bank and to oppress the Palestinian inhabitants of the area.

From a more idealistic centrist point of view, those views can be safely excluded, just as such extremes as fascism and communism are excluded from political considerations nowadays. However, from a realist point of view, democrats never excluded fascism and communism while they were politically alive. It so happens that large numbers of people are taking seriously ideologies that call for massacres or even wholesale exterminations. People rarely take other views seriously because they want to; usually they do because they have to without appearing irrelevant. In the current political climate of the debate over the Arab-Israeli conflict, anyone who doesn’t consider the reality of views ranging from those of Islamic Jihad to those of the most militant settlers is engaging in some form of preaching to the choir.

monday musing: f— adam gopnik

I wrote an essay a few years ago that contained, in the opening sentence, the phrase ‘fuck you, Roger Angell’. It wasn’t out of any deep animosity toward Roger Angell, simply a momentary rage brought on by his preface to E.B. White’s wonderful book, Here Is New York. Some of the things Mr. Angell says in that preface are perfectly fine, actually. But then he dips into a form of nostalgia that I find intolerable, especially when it is directed at New York City. New York has many problems and it isn’t hiding them, just walk down the street. But if nothing else, it is a city that has never succumbed to the nostalgists—just the opposite. It runs them down, runs through them, runs past them and keeps going and that’s always been the best way to refute nostalgia.

Maybe it has something to do with The New Yorker and the identity it thinks it is trying to foster and protect, but a thought came to mind while reading a recent ‘Talk of the Town’ and that thought was thus: ‘fuck you, Adam Gopnik’. Gopnik’s piece is sensible in many respects but, in the end, it can’t help dipping into the same vein of nostalgia that Roger Angell mines and which, I’d like to suggest, misunderstands something fundamental about New York City.

When Angell writes about New York City he writes in the tone of elegy, of something that ‘once was’. He imagines people living in New York and saying things like “remember when…?” and “wasn’t this where…?”. His sense of E.B. White’s book is that it is lament for what has been lost and for what New York City used to be. This is how Angell describes E.B. White’s mood: “Even as he looked at the great city, he was missing what it had been.” The culmination of Angell’s analysis is that the title of E.B. White’s book should have been Here ‘Was’ New York. As Angell puts it, White “wanted it back again, back the way it was.”

I submit, though, that this is not at all the mood in which White wrote his book. Witness E.B. White’s own Forward to Here is New York:

“This piece about New York was written in the summer of 1948 during a hot spell. The reader will find certain observations to be no longer true of the city, owing to the passage of time and the swing of the pendulum. I wrote not only during a heat wave but during a boom. The heat has broken, the boom has broken, and New York is not quite so feverish now as when this piece was written. The Lafayette Hotel, mentioned in passing, has passed despite the mention. But the essential fever of New York has not changed in any particular, and I have not tried to make revisions in the hope of bringing the thing down to date. To bring New York down to date, a man would have to be published with the speed of light—and not even Harper is that quick. I feel that it is the reader’s, not the author’s, duty to bring New York down to date; and I trust it will prove less a duty than a pleasure.”

That is the mood in which E.B. White wrote his brilliant little piece on New York City, and it is notable in two of its aspects. One, in that New York is characterized by its essential fever. And Two, in that New York cannot be ‘brought down to date’ but by those who are living in it at any specific moment. And I don’t think anyone who ever wrote a Forward like that can also be said to want New York ‘back the way it was’.

Now, on the face of it, Adam Gopnik’s ‘Talk of The Town’ from January 8th, 2007 is less overtly nostalgic than Roger Angell’s preface. Gopnik is commenting on Mayor Bloomberg’s speech about the future of New York City and its infrastructural needs looking forward to 2030. While lauding the mayor’s farsightedness, Gopnik notes that the speech did not address the issue of New York in terms of its ‘soul’, in terms of the ‘kind’ of city that we want New York to be. As Gopnik says, “New York, as generations have been taught by the late Jane Jacobs, is a self-organizing place that fixes itself. But let the additional truth be told that though the life of the block is self-organizing, the block itself that lets life happen was made by the hand of a city planner. As the mayor said, and knows, what we want the city to look like in 2030 will depend on the rules we make now.”

That’s true and we do need to think about what we want the city to be. Cities don’t happen simply by mistake, they need to be planned for. City government is something. It does something. Gopnik is right about that. But he also says, “For the first time in Manhattan’s history, it has no bohemian frontier. Another bookstore closes, another theater becomes a condo, another soulful place becomes a sealed residence. These are small things, but they are the small things that the city’s soul clings to.”

Forget the fact that Mr. Gopnik reveals himself to have a pitifully small radius for New York experience (I suspect the man has never been to Queens). More fundamentally, he, like Angell, has misunderstood the essential thrust of White’s point about New York and the essential fever. It is as if Angell and Gopnik have a snapshot of New York in their memory and then they go about judging New York according to that snapshot. The degree to which New York approximates that snapshot is the degree to which it has preserved its soul. The degree to which it is indistinguishable from that snapshot is the degree to which it has lost it.

But this is the wrong way to conceptualize the essence of New York. New York City is ruthless and depressing. It destroys itself and remakes itself without pausing long enough to reflect on the consequences (just think of Penn Station). As Gopnik suggests, we could all stand to think more about what makes New York work and what doesn’t. On the other hand, that is the cost of the ‘essential fever’. New York is not a museum of itself, at least not yet. The corner store might turn into a massive development tomorrow. Maybe there is a limit, a point at which New York loses its soul in the tumult. But I don’t think we know what that is. The problem with Angell and Gopnik is that they think they do. They think they have the snapshot of New York in their mind’s eye that defines the limits and contours of its soul. They think they know New York as such. They think they know what it is supposed to be.

In the end, I prefer the trust of E.B. White. He knows there is something special about New York but he doesn’t know the specifics. He knows that New York runs in cycles of boom and bust but he doesn’t pretend to know where it will go next. For the moment, he believes in the essential fever and he is willing to admit that that essential fever will always move farther and faster than anything he could track. He assumes that the future will simply be an update of where the essential fever has gone for the next decade, the next generation, the next era.

The saddest thing, perhaps, is that we can’t really legislate or plan for the essential fever. We don’t really know what it is that makes New York what it is. We just know that here it is, here is New York.