John Banville in The Guardian:

Nietzsche would have given four cheers for this intricately argued book, which is at once scientifically rigorous and humanely accommodating, and, so far as this reviewer can judge, revolutionary. Antonio Damasio, a professor of neuroscience, psychology and philosophy, sets out to investigate “why and how we emote, feel, use feelings to construct our selves … and how brains interact with the body to support such functions”. We are not floating seraphim, he reminds us, but bodies that think – and all the better for it.

From Plato onwards, western philosophy has favoured mind over “mere” body, so that by the time we get to Descartes, the human has become hardly more than a brain stuck atop a stick, like a child’s hobbyhorse. This is the conception of humanness that Damasio wishes to dismantle. For him, as for Nietzsche, what the body feels is every bit as significant as what the mind thinks, and further, both functions are inextricably intertwined. Indeed, from the very start, among the earliest primitive life forms, affect – “the world of emotions and feelings” – was the force that drove unstoppably towards the flowering of human consciousness and the creation of cultures, Damasio insists.

The idea on which he bases his book is, he tells us, simple: “Feelings have not been given the credit they deserve as motives, monitors, and negotiators of human cultural endeavours.” In claiming simplicity, it is possible the author is being a mite disingenuous. The tone in which he sets out his argument is so carefully judged, so stylistically calm and scientifically collected, that most readers will be lulled into nodding agreement. Yet a moment’s thought will tell us that we conduct our lives largely in contradiction of his premise, and for the most part deal with each other, and even with ourselves, as if we were pure spirit accidentally and inconveniently shackled to half a hundredweight or so of forked flesh.

More here.

Sabine Hossenfelder at NPR:

Newton's law of gravity — remember that? The force between two massive bodies decreases with the inverse square of the distance and so on?

To use it, you need a constant, "Newton's constant," also called the "gravitational constant," usually denoted G. You can determine G to reasonable accuracy with a few simple measurements.

Once you have fixed the gravitational constant, you can apply Newton's law to all kinds of different situations: falling apples, orbiting planets, launching rockets, etc. All with only one constant!

This ability to explain many superficially different processes is what makes natural laws so powerful. Newton's contemporaries were suitably impressed.

After Newton came up with his equation, he could have reasoned: "Since I don't know this constant's value but have to measure it, the constant could have any value. So, there must be a universe for each different value. I conclude that we live in one of infinitely many universes – one for each value of the gravitational constant. I will call this collection of universes the "multiverse.""

But he didn't. Newton was famously minimalistic with his assumptions and even refused to speculate whether there were deeper reasons for his law of gravity, arguing this was unnecessary. "Hypotheses non fingo," he wrote, "I feign no hypotheses."

But that was then.

More here.

Daniel Rodgers in Dissent:

Neoliberalism is the linguistic omnivore of our times, a neologism that threatens to swallow up all the other words around it. Twenty years ago, the term “neoliberalism” barely registered in English-language debates. Now it is virtually inescapable, applied to everything from architecture, film, and feminism to the politics of both Donald Trump and Hillary Clinton. Search the ProQuest database for uses of “neoliberalism” between 1989 and 1999, and you turn up fewer than 2,000 hits. From the crash of 2008–9 to the present, that figure already exceeds 33,000.

On the left, the term “neoliberalism” is used to describe the resurgence of laissez-faire ideas in what is still called, in most quarters, “conservative” economic thought; to wage battle against the anti-tax, anti-government, and anti-labor union agenda that has swept from the Reagan and Thatcher projects into the Tea Party revolt and the Freedom Caucus; to describe the global market economy whose imperatives now dominate the world; to castigate the policies of Bill and Hillary Clinton’s centrist Democratic Party; and to name the very culture and sensibilities that saturate our minds and actions.

Vital material issues are at stake in all these debates. But the politics of words are in play as well. Naming matters. It focuses agendas and attention. It identifies causation and strategies of action. It collects (or rebuffs) allies. Is the overnight ubiquity of the term “neoliberalism” the sign of a new acuteness about the way the world operates? Or is it a caution that a word, accelerating through too many meanings, employed in too many debates, gluing too many phenomena together, and cannibalizing too many other words around it, may make it harder to see both the forces at loose in our times and where viable resistance can be found?

More here.

Scott E Page in Aeon:

While in graduate school in mathematics at the University of Wisconsin-Madison, I took a logic course from David Griffeath. The class was fun. Griffeath brought a playfulness and openness to problems. Much to my delight, about a decade later, I ran into him at a conference on traffic models. During a presentation on computational models of traffic jams, his hand went up. I wondered what Griffeath – a mathematical logician – would have to say about traffic jams. He did not disappoint. Without even a hint of excitement in his voice, he said: ‘If you are modelling a traffic jam, you should just keep track of the non-cars.’

The collective response followed the familiar pattern when someone drops an unexpected, but once stated, obvious idea: a puzzled silence, giving way to a roomful of nodding heads and smiles. Nothing else needed to be said.

Griffeath had made a brilliant observation. During a traffic jam, most of the spaces on the road are filled with cars. Modelling each car takes up an enormous amount of memory. Keeping track of the empty spaces instead would use less memory – in fact almost none. Furthermore, the dynamics of the non-cars might be more amenable to analysis.

More here.

Maggie Fergusson in More Intelligent Life:

Nothing about Rebecca’s life looks sad. She’s strikingly attractive and professionally successful. I met her in her comfortable split-level flat in Fulham, just after she had started a new job, another rung up the ladder of career and income. Four years ago, when she was 31, a long-term relationship that she had thought would lead to marriage came to a sudden end. She still looks wistfully over her shoulder, but at the same time desperately wants to settle down and have children before it’s too late. “Lots of people can’t understand why I’m lonely,” she says. “I’ve got a good job, a lovely family and lots of close friends. But most of them now are married and taken up with babies. I try to be happy for them, but there’s no one I can ring if I’ve had a bad day; there’s no one for whom I’m the most important one. Things like filling out forms make me feel acutely lonely. Who’s my next of kin? My dad.”

Daina Ramey Berry in The New York Times:

The topic of slavery features prominently in each February’s reflections on African-American history. But when it comes to this darkest time in our country’s past, experts are still discovering horrors that have not yet made their way into history books. One shocking fact that’s recently come to light: Major medical schools used slave corpses, acquired through an underground market in dead bodies, for education and research. Yes, there was a robust body-snatching industry in which cadavers — mostly the bodies of black people, many of whom had been enslaved when they were alive — were used at Harvard, the Universities of Maryland, Pennsylvania and Virginia, and other institutions.

It is time to acknowledge this dark truth behind our understanding of human anatomy and modern medicine.

Over several years, I’ve studied what I call the domestic cadaver trade and its connection to 19th-century medical education. The body trade was as elaborate as the trans-Atlantic and domestic slave trade that transported Africans to the New World and resold African-Americans on our soil. But when enslaved people died, some were sold again and trafficked along the same roads and waterways they traveled while alive. The domestic cadaver trade was active, functional and profitable for much of the 19th century. Fueled by demand from medical schools’ need for specimens for anatomy classes, it was a booming business. Typically, the supply of bodies consisted of executed criminals and unclaimed corpses from almshouses and prisons. But when these sources fell short, physicians and students alike looked elsewhere. Some anatomy professors personally sent agents to work with professional body snatchers who stole bodies from pauper cemeteries. Body snatchers like Grandison Harris of Georgia and Chris Baker of Virginia collected specimens for dissection for the benefit of medical colleges. While they received room, board and modest wages for the bodies they collected, they were also enslaved African-American men themselves, listed as “janitors” or “porters” in the medical schools’ records.

More here. (Note: Throughout February, at least one post will be dedicated to honor Black History Month)

Storm Ending

Thunder blossoms gorgeously above our heads,
Great, hollow, bell-like flowers,
Rumbling in the wind,
Stretching clappers to strike our ears . . .
Full-lipped flowers
Bitten by the sun
Bleeding rain
Dripping rain like golden honey—
And the sweet earth flying from the thunder.

by Jean Toomer

Lorraine Berry in Signature:

How can I describe my emotions at this catastrophe, or how delineate the wretch whom with such infinite pains and care I had endeavoured to form? His limbs were in proportion, and I had selected his features as beautiful. Beautiful!—Great God! His yellow skin scarcely covered the work of muscles and arteries beneath; his hair was of a lustrous black, and flowing; his teeth of a pearly whiteness; but these luxuriance only formed a more horrid contrast with his watery eyes, that seemed almost of the same colour as the dun white sockets in which they were set, his shriveled complexion, and straight black lips.

These are Victor Frankenstein’s words upon seeing his “child,” the Monster, who is never named by his father. The Monster is created early in the book’s narrative, in chapter four, and the rest of the novel’s action concerns itself with the consequences of Frankenstein’s ultimate sin as a parent: the abandonment of his newborn.

It’s the bicentennial of the publication of Mary Shelley’s first novel, a novel that has been translated to television and film more than any others – 177, as of October 2017. And yet, those who have not sat down with the original version, written by Mary Shelley when she was between sixteen and eighteen, and published when she was twenty, will have little idea of the real story of Frankenstein. The gothic novel was the product of a famous challenge among Lord Byron, Percy Bysshe Shelley, John William Polidori, and Mary Godwin, who was not yet married to Shelley. Byron challenged all of them over a weekend to write a scary tale. Out of that weekend, Polidori wrote The Vampyre, the original vampire novel, and Mary, unable to come up with anything over the weekend, worked on Frankenstein for a year.

More here.

Elise Crull in Aeon:

In the summer of 1935, the physicists Albert Einstein and Erwin Schrödinger engaged in a rich, multifaceted and sometimes fretful correspondence about the implications of the new theory of quantum mechanics. The focus of their worry was what Schrödinger later dubbed entanglement: the inability to describe two quantum systems or particles independently, after they have interacted.

Until his death, Einstein remained convinced that entanglement showed how quantum mechanics was incomplete. Schrödinger thought that entanglement was the defining feature of the new physics, but this didn’t mean that he accepted it lightly. ‘I know of course how the hocus pocus works mathematically,’ he wrote to Einstein on 13 July 1935. ‘But I do not like such a theory.’ Schrödinger’s famous cat, suspended between life and death, first appeared in these letters, a byproduct of the struggle to articulate what bothered the pair.

The problem is that entanglement violates how the world ought to work. Information can’t travel faster than the speed of light, for one. But in a 1935 paper, Einstein and his co-authors showed how entanglement leads to what’s now called quantum nonlocality, the eerie link that appears to exist between entangled particles. If two quantum systems meet and then separate, even across a distance of thousands of lightyears, it becomes impossible to measure the features of one system (such as its position, momentum and polarity) without instantly steering the other into a corresponding state.

More here.