Griffin Oleynick at Commonweal:

Viola’s film I Do Not Know What It Is I Am Like (1986), its title a loose translation of a Sanskrit verse from the Rig-Veda, serves as the intellectual and spiritual touchstone of the exhibit. Eighty-nine minutes long, it unfolds as a wordless odyssey, an epic quest for self-understanding and transcendence that ranges from mountain lakes and underground caves to grassy fields and remote islands. Viola contemplates the cryptic gazes of wild animals (mostly fish and birds, but also a pair of bison, a zebra, and an elephant); takes us inside his studio (playfully modeled on seventeenth-century Dutch still-lifes); leads us through an intense, violent sequence filled with split-second flashes of lightning, crowded highways, and roaring flames; then drops us down in the middle of a raucous firewalking ritual in Fiji, the soundtrack filled with beating drums and wailing wind instruments. The film concludes in a forest, close to the lake where we began.

These different settings, and their varied imagery, may seem disconnected, but in fact they’re all one, intertwined like threads of a tapestry. It’s the medium of video that enables us to perceive their unity, as the camera’s capacity to compress and extend time (by speeding up and slowing down), and to grow and shrink the visual field (by zooming in and out), mimics the workings of the human mind.

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Megan Marz at The Baffler:

The book is “an autobiographical account of what it is like to have a body in a specific time and place,” to borrow Boyer’s description of Hieroi Logoi (Sacred Tales) by the second-century Greek orator Aelius Aristides, one of many texts and artworks about illness and pain that Boyer references, quotes from, and argues with, placing her writing in their lineage. The prologue to The Undying explains what makes her specific time and place—and the literary forms they demand—different from those of breast cancer patients who came before. When Fanny Burney described her pre-anesthesia mastectomy in a 1812 letter to her sister, she was articulating a rare experience at the great personal cost of reliving the nearly unbearable. When Audre Lorde’s Cancer Journals were published in 1980, her first-person account of cancer rippled through a surrounding quiet. Until more recently, people didn’t often discuss their diagnoses in public. Susan Sontag and Rachel Carson each had breast cancer, yet wrote about cancer without addressing their own.

Over time, the narrative of breast cancer has evolved. “The silence around breast cancer that Lorde once wrote into is now the din of breast cancer’s extraordinary production of language,” Boyer writes.

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Anastasia Berg and Rachel Wiseman at The Point:

How to affirm life in the face of suffering, sacrifice and likely failure may have the structure of a question, but, like the apparent questions of who we are and what we are here for, it is far from obvious that what we are meant to do with it is to search for an answer, let alone settle on one. To affirm life is not to give a theoretical justification of life, to acknowledge its merits and counter the charges of its detractors. To affirm life is to live, and to do so in a certain way: committing to projects and relationships, assuming responsibility, allowing things to matter to you. Bringing a child into the world is not the only way to affirm life—Heti’s narrator, for one, chooses art—but it is the most basic. This is not only because bringing forth and nurturing life is the most literal way of affirming it, but because parenting is the greatest responsibility a human can bear toward another.

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George Packer in The Atlantic:

To be a parent is to be compromised. You pledge allegiance to justice for all, you swear that private attachments can rhyme with the public good, but when the choice comes down to your child or an abstraction—even the well-being of children you don’t know—you’ll betray your principles to the fierce unfairness of love. Then life takes revenge on the conceit that your child’s fate lies in your hands at all. The organized pathologies of adults, including yours—sometimes known as politics—find a way to infect the world of children. Only they can save themselves. Our son underwent his first school interview soon after turning 2. He’d been using words for about a year. An admissions officer at a private school with brand-new, beautifully and sustainably constructed art and dance studios gave him a piece of paper and crayons. While she questioned my wife and me about our work, our son drew a yellow circle over a green squiggle. Rather coolly, the admissions officer asked him what it was. “The moon,” he said. He had picked this moment to render his very first representational drawing, and our hopes rose. But her jaw was locked in an icy and inscrutable smile.

Later, at a crowded open house for prospective families, a hedge-fund manager from a former Soviet republic told me about a good public school in the area that accepted a high percentage of children with disabilities. As insurance against private school, he was planning to grab a spot at this public school by gaming the special-needs system—which, he added, wasn’t hard to do. Wanting to distance myself from this scheme, I waved my hand at the roomful of parents desperate to cough up $30,000 for preschool and said, “It’s all a scam.” I meant the whole business of basing admissions on interviews with 2-year-olds. The hedge-fund manager pointed out that if he reported my words to the admissions officer, he’d have one less competitor to worry about. When the rejection letter arrived, I took it hard as a comment on our son, until my wife informed me that the woman with the frozen smile had actually been interviewing us. We were the ones who’d been rejected. We consoled ourselves that the school wasn’t right for our family, or we for it. It was a school for amoral finance people.

More here.

From Phys.Org:

Metastasizing breast cancers typically seek out the bones, lung, and brain. Brain metastases are especially dangerous; many women survive for less than a year after diagnosis. How is the cancer able to get past the blood brain barrier? And can it be blocked? Those questions led Ph.D. candidate Golnaz Morad, DDS, and her mentor Marsha Moses, Ph.D., to conduct an in-depth investigation of exosomes, also known as extracellular vesicles or EVs, and their role in breast-to-brain metastasis. Their surprising findings appear in the journal ACS Nano. “Golnaz was able to identify the mechanism by which EVs pass through the blood brain barrier and provide a ‘niche’ so that breast cancer cells can metastasize to brain,” says Moses, who directs the Vascular Biology Program at Boston Children’s Hospital and whose lab is interested in women’s cancers.

Now that they know the mechanism, Moses and Morad hope to identify therapeutic targets that could stop brain metastases from happening. Simply put, EVs are tiny bubbles released by cells, encapsulating chemical messages they wish to convey. In the case of cancer cells, EVs carry factors that help create a more hospitable environment for both the primary tumor and its metastases, as Moses and Morad detailed recently in a review article. Primary tumors can secrete EVs into the circulation, allowing them to travel to distant organs and help spread the cancer.

More here.

Justin E. H. Smith at his own website:

Mainstream philosophy and science at least since Aristotle have held to the view that each living body, under normal circumstances, should be inhabited by no more than one soul. If you don’t care for talk of souls, exchange that word for “individual”, and the point still stands: sharing bodily space is abnormal, a sign of pathology, to be corrected by flushing the worms out of your entrails, or by mulesing your sheep against flystrike.

It was this prejudice against mutualism that delayed by several years widespread recognition of the true nature of lichen: not a moss, not some low liverwort, but an intrication of two very different kinds of being, of fungus and algae, the former hosting the latter, as near as we can make out, farming it if you will for the miraculous calories it photosynthesizes out of pure light.

We continue to act surprised even though in truth this is the regular course of things. The human microbiome is home to over 5000 known species of microorganism, without which many basic bodily functions, notably digestion, could not continue. The baleen of a whale’s mouth constitutes a marine ecosystem more comparable to the biodiversity of a kelp forest than to a single animal’s body part. Biology furnishes us with abundant empirical examples of a truth that logic and metaphysics, in the form we have inherited them, still require us to reject on a priori grounds. If you do not wish to appear irrational, do not learn too well the lessons of natural science.

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Jill Radsken in The Harvard Gazette:

Hecht, who joined the faculty in January, has published her first paper on our canine comrades in the Journal of Neuroscience, finding that different breeds have different brain organizations owing to human cultivation of specific traits. Using MRI scans from 63 dogs of 33 breeds, Hecht found neuroanatomical features correlating to different behaviors such as hunting, guarding, herding, and companionship. Sight hunting and retrieving, for example, were both tied to a network that included regions involved in vision, eye movement, and spatial navigation.

“In my career so far, there have been a couple times when you look at the raw images and know there is something there even before you do statistics. This was one of these times,” she said. “I was like ‘Holy cow! How come no one else has done this?’”

Hecht isn’t entirely sure why dogs have not been long considered proper study subjects, but she theorizes that it’s easy to dismiss what lies at your feet.

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Richard Williams in The Guardian:

The Beatles weren’t a group much given to squabbling, says Mark Lewisohn, who probably knows more about them than they knew about themselves. But then he plays me the tape of a meeting held 50 years ago this month – on 8 September 1969 – containing a disagreement that sheds new light on their breakup.

They’ve wrapped up the recording of Abbey Road, which would turn out to be their last studio album, and are awaiting its release in two weeks’ time. Ringo Starr is in hospital, undergoing tests for an intestinal complaint. In his absence, John Lennon, Paul McCartney and George Harrison convene at Apple’s HQ in Savile Row. John has brought a portable tape recorder. He puts it on the table, switches it on and says: “Ringo – you can’t be here, but this is so you can hear what we’re discussing.”

What they talk about is the plan to make another album – and perhaps a single for release in time for Christmas, a commercial strategy going back to the earliest days of Beatlemania. “It’s a revelation,” Lewisohn says. “The books have always told us that they knew Abbey Road was their last album and they wanted to go out on an artistic high. But no – they’re discussing the next album. And you think that John is the one who wanted to break them up but, when you hear this, he isn’t. Doesn’t that rewrite pretty much everything we thought we knew?”

Lewisohn turns the tape back on, and we hear John suggesting that each of them should bring in songs as candidates for the single. He also proposes a new formula for assembling their next album: four songs apiece from Paul, George and himself, and two from Ringo – “If he wants them.”

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Palle Yourgrau at IAI:

To choose another prominent example, consider what Francis Kamm writes in Morality, Mortality: “Life can sometimes be worse for a person than the alternative of nonexistence, even though nonexistence is not a better state of being.” For Kamm, nonexistence is never a better state of being than is exist­ence because for her, apparently, nonexistence is not a state of being at all.

Kamm and Kagan, however, are mistaken. What they say is true not of Socrates but of the tooth fairy. The tooth fairy is indeed not in a state of nonexistence for the simple reason that there is no such person as the tooth fairy. By con­trast, there is such a person as Socrates. Nathan Salmon, in “What Is Existence?” puts the matter succinctly: “‘Kripke exists’ is true whereas ‘Napoleon exists’ is false. Kripke has existence. Napoleon has nonexistence.”

When you die and cease to exist, you aren’t ‘erased’, you aren’t ‘rubbed out’, nor do you turn into a different kind of being. You forfeit your existence, not your essence. Death affects that you are, not what you are. Thus, assuming, for the sake of argument, that persons are concrete objects and that that is part of their essence, when Socrates died he didn’t cease being concrete. He went from being an existent concrete object to being a nonexistent concrete object.

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Jennifer Abbots at Tenderly:

“The Odyssey” by Homer

It’s an 8th century narrative poem about the devastation wrought by toxic masculinity, so of course THE DOG DIES. To be fair, the dog doesn’t die until the end; he is old and dies of joy when his master returns from being lost at sea. But before that happens, a couple dozen bulls are sacrificed to various gods; flocks of sheep and goats are killed for food and also to trick a Cyclops; and there’s a whole lot of symbolic bird-on-bird violence. On the human side, scores of Greeks and Trojans hack each other to death or are killed by monsters,various immortals, or Penelope’s shitty suitors. Rough.

“Moby Dick” by Herman Melville

ALL THE ANIMALS DIE — at least one squid, numerous sharks, a couple of sea-birds, hundreds of fish, lots of whales. There are entire loooong chapters devoted the horrific practices of whaling and sperm-oil harvesting. When not literally rolling around in fish guts, Melville also writes eloquently about falling in love with The Other (a very tattooed, weed-smoking Pacific Islander prince) and dissects the ills of religious and cultural dogma, nihilism, and obsession. If the reader skips the most gruesome chapters, there’s truly gorgeous writing and metaphysical interludes.

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Tzvi Gluckin at Premier Guitar:

Whether you’re talking about the polyrhythmic complexity of bands like the Talking Heads, the understated virtuosity of Television’s Richard Lloyd and Tom Verlaine, or even the deep chops of drummer Marc “Marky Ramone” Bell (Dust, Voidoids, Ramones), the punk scene was a wellspring of talent. Punk’s focus, for the most part, was song-centric and eschewed extended jamming, and the scene’s musicians prized restraint, as opposed to flash. But ability—despite their short hair, leather, and safety pins—wasn’t lacking. They were a reaction to the milquetoast fluff on popular radio (Debbie Boone, the Eagles), and took pains to distinguish themselves as misfits. But even the punks had their outliers, and a prominent delegate was guitarist Robert Quine.

Quine was an idiosyncratic force of nature. He was much older than most of his colleagues, he didn’t dress like a punk—he wore sport coats and cheap button-down shirts, and his guitar playing was a synthesis of his eccentric, yet specific, aesthetic. He was a master musician, but he wasn’t a jack-of-all-trades, and his instrumental voice was cultivated and singular.

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Samuel Earle in New Statesman:

If every philosopher has a home that is not a house – the mountains, the sea, the city streets – for Martin Heidegger, it was the Black Forest. This sprawling woodland, situated by the French border in south-west Germany, imbued Heidegger’s language – his writings are filled with references to “forest paths”, “waymarks” and “clearings” – and shaped his thought. There, in the solitude of his small wood cabin, he wrote his great work, Being and Time.

The forest even infused Heidegger’s love life. During his affair with Hannah Arendt, which began in 1924 while she was his student, Heidegger referred to her as his “wood nymph”. Following Hitler’s ascent to power in 1933, Arendt, who was Jewish, was forced to flee. But their relationship resonated long after, in what the late scholar of comparative literature Svetlana Boym called a “lover’s discourse”. In language, if not in life, “the poetic landmarks of their interaction” – an exchange of concepts such as home, world and freedom; a shared aching for ancient Greece; and a small chest of classical quotes to call upon – stood until the end.

But today it’s another of Heidegger’s relationships that overshadows his life and legacy: his affiliation with the Nazi Party, which he joined in 1933 and never truly renounced. Heidegger and Hitler also shared a lover’s discourse of sorts: terms such as Heimat (homeland), Volk (people) and “historical destiny”, a fondness for the German forest, and contempt for cosmopolitanism and “humanism”. Since the posthumous publication of Heidegger’s private notebooks, their common foe is also beyond doubt, despite his feelings for Arendt: “World Jewry”.

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Jocelyn Kaiser in Science:

Cancer drug developers may be missing their molecular targets—and never knowing it. Many recent drugs take aim at specific cell proteins that drive the growth of tumors. The strategy has had marked successes, such as the leukemia drug Gleevec. But a study now finds that numerous candidate anticancer drugs still kill tumor cells after the genome editor CRISPR was used to eliminate their presumed targets. That suggests the drugs thwart cancer by interacting with different molecules than intended. The study, published this week in Science Translational Medicine, points to problems with an older lab tool for silencing genes that has been used to identify leads for such drugs. The results also hint that the drugs in question, most of which are in clinical trials, and perhaps others could be optimized to work even better by pinning down their true mechanism. “The work is very well done and it’s a great public service. I hope people talk about it. I don’t find any of it surprising, unfortunately,” says William Kaelin of the Dana-Farber Cancer Institute in Boston, who has written about why promising preclinical findings are often not reproducible, or fail to lead to drugs.

Leads for many recent targeted drugs emerged from experiments in which cancer cells were dosed with RNA strands that disrupt the natural RNAs that convey a gene’s protein-building instructions. After using this RNA interference (RNAi) method to zero in on genes essential to the growth of cancer cells, researchers screened libraries of molecules to find compounds that block the genes’ proteins.

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Xan Brooks interviews Stephen King in The Guardian:

You started out being dismissed by the literary establishment as a lowly peddler of cheap horror. You’re now a lauded national treasure. How does it feel to be respectable?

It feels good to be at least semi-respectable. I have outlived most of my most virulent critics. It gives me great pleasure to say that. Does that make me a bad person?

Isn’t it also partly because the boundary between literary fiction and genre fiction has become more porous? The old high/low distinction doesn’t exist in the same way.

Well, there’s still a strange – to me, anyway – and totally subjective line between high culture and low. An aria from Rigoletto, La donna è mobile, for instance – is high culture. Sympathy for the Devil by the Stones is low. They’re both cool, so go figure.

I’ve heard that you like to write to loud music. Isn’t that really distracting?

I’m listening to Fine Young Cannibals [right now]. Soon to be followed by Danny and the Juniors and the Animals. I love rock – the louder the better.

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Gary Marcus and Ernest Davis in the New York Times:

Artificial intelligence has a trust problem. We are relying on A.I. more and more, but it hasn’t yet earned our confidence.

Tesla cars driving in Autopilot mode, for example, have a troubling history of crashing into stopped vehicles. Amazon’s facial recognition system works great much of the time, but when asked to compare the faces of all 535 members of Congress with 25,000 public arrest photos, it found 28 matches, when in reality there were none. A computer program designed to vet job applicants for Amazon was discovered to systematically discriminate against women. Every month new weaknesses in A.I. are uncovered.

The problem is not that today’s A.I. needs to get better at what it does. The problem is that today’s A.I. needs to try to do something completely different.

In particular, we need to stop building computer systems that merely get better and better at detecting statistical patterns in data sets — often using an approach known as deep learning — and start building computer systems that from the moment of their assembly innately grasp three basic concepts: time, space and causality.

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Carlyn Zwarenstein in Reasons to be Cheerful:

Those in the harm reduction world know Portugal as a harm reduction Mecca: renowned for its 2001 legislation that decriminalized possession of small amounts of substances—including “hard” drugs like heroin and cocaine—and prioritized the health and human rights of people who use drugs over punishing them for it.

I have traveled here from Canada, where one person is dying roughly every two hours from an opioid-involved overdose, to attend Harm Reduction International’s 26th global conference, and to learn about Portugal’s own radical experiment.

Back in the city, I find myself in an enormous conference room, surrounded by policy makers, doctors and researchers from some 90 countries around the world. They see harm reduction measures as fundamental to achieving the UN’s goal of eliminating AIDS by 2030 (Portugal is one of the few nations on track to meet its goal) as well as dramatically reducing rates of viral hepatitis and tuberculosis.

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Lily Scherlis at Cabinet Magazine:

The basic function of a doorbell is to facilitate a call and response through walls. Depressing the button, the visitor closes an electrical circuit, sending a signal through the infrastructure toward a piece of hardware that emits noise in the chosen room. In a multi-apartment building, the resident, now aware of the presence of an unseen visitor on the threshold, can press a button that sends a current back downstairs, releasing the door’s lock.

There is a building in the neighborhood of Bötzowviertel in northeast Berlin with a panel of doorbells that make no sound. This special bell board at 35 Käthe-Niederkirchner-Straße is a memorial: the names listed next to the bells belong to eighty-three Jews who occupied the building’s forty apartments prior to their deportation, escape, or death during the Nazi era.

The silent bell board was designed over the past year by Simon Lütgemeyer, an architect who has lived in the building since 1999.

more here.