Wendy Smith at Publishers Weekly:

Rushdie takes another journey into unexplored territory in Quichotte, which will be published by Random House in September and was recently long-listed for the Booker. Inspired by Cervantes’s Don Quixote, the novel portrays an elderly traveling salesman “deranged by reality television” who falls in love with the host of a daytime talk show whom he has never met. As Quichotte (the name he takes in letters to his beloved) travels across the country to meet Miss Salma R, a parallel plot concerns the writer who created him; these twin story lines eventually converge in a fantastical ending that tips its hat to some of the science fiction tales Rushdie loved as a boy.

“It comes from the literary tradition of the picaresque novel, combined with a certain kind of modernist playfulness,” Rushdie says. “There’s quite a lot of Joyce in it. This was a scary book for me to write, because I wasn’t sure I was going to be able to pull it off. There are these two narrative lines, which echo and mirror and talk to each other. I knew that the thing that would make the book work was if by the end they could merge, and I really wasn’t sure how to do that for a long time. I was quite nervous about it.”

Rushdie adds, “Normally I don’t show anyone a work in progress, but in this case when I had written 50 or 60 pages of the first draft, I actually asked Andrew Wylie [his agent] to read it. I said, ‘Look, this is very weird, but I need to know if it’s good weird or bad weird.’ And he said, ‘I don’t know where you’re going to go with this, because it could go in a lot of directions, but what I can say is that it’s the funniest thing of yours that I’ve read.’ That was comforting, and I’m pleased to see in the early responses that a lot of people have been finding it very funny.”

More here.

Philip Ball in Quanta:

How do quantum probabilities coalesce into the sharp focus of the classical world?

Physicists sometimes talk about this changeover as the “quantum-classical transition.” But in fact there’s no reason to think that the large and the small have fundamentally different rules, or that there’s a sudden switch between them. Over the past several decades, researchers have achieved a greater understanding of how quantum mechanics inevitably becomes classical mechanics through an interaction between a particle or other microscopic system and its surrounding environment.

One of the most remarkable ideas in this theoretical framework is that the definite properties of objects that we associate with classical physics — position and speed, say — are selected from a menu of quantum possibilities in a process loosely analogous to natural selection in evolution: The properties that survive are in some sense the “fittest.” As in natural selection, the survivors are those that make the most copies of themselves. This means that many independent observers can make measurements of a quantum system and agree on the outcome — a hallmark of classical behavior.

This idea, called quantum Darwinism (QD), explains a lot about why we experience the world the way we do rather than in the peculiar way it manifests at the scale of atoms and fundamental particles.

More here.

Matthew Hutson in Scientific American:

Psychologists have lots of evidence that implicit social biases—our unconscious, knee-jerk attitudes associated with specific races, sexes and other categories—are widespread, and many assumed they do not evolve. The feelings are just too deep. But a new study finds that over roughly the past decade, both implicit and explicit, or conscious, attitudes toward several social groups have grown warmer.

The study used data from a standard test of implicit attitudes collected via a Web site called Project Implicit. Participants were asked to quickly press a certain computer key in response to positive words, such as “happy,” and a different key in response to negative words, such as “tragic,” that appeared on a screen. These words were interspersed with images or words that represented two categories of people, such as blacks and whites, and participants were asked to flag these using the same keys. Faster reactions when, for example, black rather than white faces shared a key with negative words suggested a racial bias.

Tessa Charlesworth and Mahzarin Banaji, psychologists at Harvard University, analyzed more than four million results collected over a 10-year period from U.S. adults who had taken implicit association tests for sexuality, race, skin tone (in which faces differ in color but not shape), age, disability and body weight.

More here.

Ilari Kaila in Aeon:

Twenty years ago, in the preface to the 20th-anniversary edition of his classic book, Douglas Hofstadter marvelled at how misunderstood its thesis has been. A treatise on the nature of consciousness, it is often wildly misconstrued as an exploration of how ‘math, art, and music are really all the same’. But one likely source of the confusion is in the name – which is, at the same time, a big reason for the book’s lasting popularity: Gödel, Escher, Bach: An Eternal Golden Braid, or GEB for short, sounds like a promise of just such a dazzling, cosmic counterpoint. Another likely culprit is Hofstadter’s own musings about music. While M C Escher’s artwork elegantly (and literally) illustrates many of the book’s themes, Hofstadter’s attempts at justifying the inclusion of Bach are mostly banal and often badly off the mark.

There are good reasons for GEB’s fame besides the sexy and marketable title, though. In its attempt to build a grand theory of minds and meanings, the book discusses an eclectic range of topics and, at its best, does it in a genuinely enlightening way. It is obviously an inspired work, even if the fundamental case it sets out to make falls flat. Like most attempts at ‘explaining’ consciousness, GEB is rooted in a category mistake: it treats our phenomenological core as just another phenomenon, making the book an 800-page exercise in begging the question. But it’s a stimulating 800 pages, riffing on fractals, Zen koans, computer languages, quantum physics and much more.

More here.

Michael Ezard in The Paris Review:

A baby’s first word seems as if it ought to be universally fascinating. Laden with the promise of a new life, a first word is a new person’s first expression of self, even if it’s just to label the dog, ask for food, or say hi. First words are more than cute; they’re existentially profound. They represent the threshold where noise becomes signal, the moment that interiority breaks its confines to greet the outside world. And yet, for much of history, infant language wasn’t regarded as worthy of attention, and in many contemporary cultures it still isn’t. All babies, across time and space, transition from babbling to language at about twelve months of age, in spoken languages as well as signed ones, but not all parents and caregivers pay attention to that transition. That supposedly irresistible thing we call a “baby’s first word” is a romanticized milestone, shaped by social and economic circumstances, and it is surprisingly recent. The natural state of first words is to be disregarded, misheard, or entirely overlooked. Doting over them isn’t perverse—it’s just a modern, underappreciated luxury.

I was inspired to attempt a cultural history of “first words” by Germanist Karl Guthke, who wrote a definitive book about last words in the early nineties. He saw them as artifacts of each era’s conception of death. “There are styles of dying,” he noted, “so are there corresponding styles and fashions of last words?” In an aside, he dismissed first words, arguing they couldn’t tell us much about individual lives. They belong, he wrote, “with anecdotes of childhood, whose biographical value is inversely proportionate to their charm.” He had been musing on 1988 U.S. presidential candidate Michael Dukakis whose reputation as a cold fish technocrat seemed to have been predicted by his alleged first words, in Greek: monos mou, or “all by myself.”

More here.

Frank Wilczek in Edge:

I’m a theoretical physicist, but I’m going to be talking about the future of mind and intelligence. It’s not entirely inappropriate to do that because physical platforms are absolutely a fundamental consideration in the future of mind and intelligence. I would think it’s fair to say that the continued success of Moore’s law has been absolutely central to all of the developments in artificial intelligence and the evolution of machines and machine learning, at least as much as any cleverness in algorithms.

First I’ll talk about the in-principle advantages of artificial intelligence with existing engineering principles. Then I will talk about the enormous lead that natural intelligence in the world has, although there are obviously great motivations for having general-purpose artificial intelligence—servants, or soldiers, or other useful kinds of objects that are not out there. Then I’ll talk a little bit about the forces that will drive towards intelligence. Perhaps that’s superfluous here, but we’ve been talking about how improvements in intelligence are an end in themselves, but it’s worth at least saying why that’s going to happen. Finally, I’ll argue for an emphasis on a new form of engineering that is not being vigorously cultivated, and I’ll draw some consequences for what the future of intelligence will be.

More here.

On Swimming

The rivers of this country are sweet
as a troubadour’s song,
the heavy sun wanders westward
on yellow circus wagons.
Little village churches
hold a fabric of silence so fine
and old that even a breath
could tear it.
I love to swim in the sea, which keeps
talking to itself
in the monotone of a vagabond
who no longer recalls
exactly how long he’s been on the road.
Swimming is like a prayer:
palms join and part,
join and part, almost without end.
.
by Adam Zagajewski
from Without End: New and Selected Poems.
Farrar, Straus & Giroux, 2002

Hannah Kane in McSweeney’s:

I used to be pro-science myself. I only became an anti-science activist after I realized how much of my dream-interpretation-based worldview was incompatible with what I was reading in scientific journals. Since then, I have become a fierce activist. I make passionate arguments against the so-called “scientific method” (it’s just making guesses) and the value of peer-reviewed studies (excuse me for wanting to think for myself!). When my children ask me why the sky is blue, I tell them the truth. That there’s no way to find out.

I am only advocating that people do what’s right for them, and I’m doing that the best way I know how — by focusing on the examples that support my point of view and sharing them on Facebook. My work also includes an intense regimen of exposing fake research. I have become very adept at spotting fake research — the trick is to look for evidence that counters my argument in any way.

More here.

Suzy Hansen in the NYT Magazine:

An authoritarian state can do many things to get rid of these democratic types — put them in jail, put them on trial — but ultimately the government must attack the institutions that produce and sustain them. Newspapers can be easy to buy. NGOs are easy to shut down. Universities are much harder to dismantle.

But this is what, through the great purge, President Recep Tayyip Erdogan and his allies sought to do. Thousands of academics lost their jobs, and many lost their right to travel, their passports canceled. They would not be able to work at public or private universities again. Legal proceedings would be opened against them — and drag on to this day, leaving the fired in limbo. Many who were abroad would not return. They feared being quoted in the press or even speaking to journalists. Some were sentenced to prison. At least one committed suicide. Around 90 of the purged academics came from Ankara University, and 36 came from Mulkiye alone, raising suspicions that the 160-year-old faculty of political science had become a particular target.

More here.

Kevin Hartnett in Nautilus:

Quantum computers will never fully replace “classical” ones like the device you’re reading this article on. They won’t run web browsers, help with your taxes, or stream the latest video from Netflix.

What they will do—what’s long been hoped for, at least—will be to offer a fundamentally different way of performing certain calculations. They’ll be able to solve problems that would take a fast classical computer billions of years to perform. They’ll enable the simulation of complex quantum systems such as biological molecules, or offer a way to factor incredibly large numbers, thereby breaking long-standing forms of encryption.

The threshold where quantum computers cross from being interesting research projects to doing things that no classical computer can do is called “quantum supremacy.” Many people believe that Google’s quantum computing project will achieve it later this year. In anticipation of that event, we’ve created this guide for the quantum-computing curious. It provides the information you’ll need to understand what quantum supremacy means, and whether it’s really been achieved.

More here.

Elizabeth Catte in a Boston Review Forum:

Rural spaces are often thought of as places absent of things, from people of color to modern amenities to radical politics. The truth, as usual, is more complicated. The parents and grandparents of my childhood friends were union organizers; when my grandfather moved to East Tennessee, he went from a world of communist coal miners to the backyard of one of the most important incubators of the civil rights movement, the Highlander Research and Education Center. I now organize with people whose families have fought against economic exploitation for generations. From my vantage point in West Virginia and southwestern Virginia, what is old is new again: the revival of a labor movement, the fight against extractive capitalism, the struggle against corporate money in politics, and the continuation of women’s grassroots leadership.

The question of whether mainstream liberal opinion is shifting further left has been hotly debated in the national press after Alexandria Ocasio-Cortez won the primary for New York’s fourteenth congressional district with grassroots momentum and a socialist-friendly platform. Both conservative and liberal commentators predicted disaster, framing the twenty-eight-year-old rising political star as a gift to Donald Trump. Former Democratic congressman–turned–political pundit Steve Israel warned, “A message that resonates in downtown Brooklyn, New York, could backfire in Brooklyn, Iowa.”

More here.

Sahanika Ratnayake in aeon:

Where once Europeans and North Americans might have turned to religion or philosophy to understand themselves, increasingly they are embracing psychotherapy and its cousins. The mindfulness movement is a prominent example of this shift in cultural habits of self-reflection and interrogation. Instead of engaging in deliberation about oneself, what the arts of mindfulness have in common is a certain mode of attending to present events – often described as a ‘nonjudgmental awareness of the present moment’. Practitioners are discouraged from engaging with their experiences in a critical or evaluative manner, and often they’re explicitly instructed to disregard the content of their own thoughts.

When eating the raisin, for example, the focus is on the process of consuming it, rather than reflecting on whether you like raisins or recalling the little red boxes of them you had in your school lunches, and so on. Similarly, when focusing on your breath or scanning your body, you should concentrate on the activity, rather than following the train of your thoughts or giving in to feelings of boredom and frustration. The goal is not to end up thinking or feeling nothing, but rather to note whatever arises, and to let it pass with the same lightness.

One reason that mindfulness finds such an eager audience is that it garbs itself in a mantle of value-neutrality. In his book Wherever You Go (1994), Jon Kabat-Zinn, a founding father of the contemporary mindfulness movement, claims that mindfulness ‘will not conflict with any beliefs … – religious or for that matter scientific – nor is it trying to sell you anything, especially not a belief system or ideology’. As well as relieving stress, Kabat-Zinn and his followers claim that mindfulness practices can help with alleviating physical pain, treat mental illness, boost productivity and creativity, and help us understand our ‘true’ selves. Mindfulness has become something of a one-size-fits-all response for a host of modern ills – something ideologically innocent that fits easily into anyone’s life, regardless of background, beliefs or values.

More here.

Maddie Crowell in Lapham’s Quarterly:

The new initiative was first announced by India’s right-wing Hindu nationalist Bharatiya Janata Party (BJP) at a state executive meeting in its Bhopal headquarters in April 2016. “The state will be made responsible for the happiness and tolerance of its citizens,” declared Shivraj Singh Chouhan, the former chief minister of Madhya Pradesh and a BJP-celebrated yoga enthusiast. “We will rope in psychologists to counsel people on how to always be happy.” They decided on a budget of $567,000 and a purpose. “Happiness will not come into the lives of people merely with materialistic possessions or development,” Chouhan explained, “but by infusing positivity in their lives so that they don’t take extreme steps like suicide in distress.”

The following January, India’s first-ever “happiness minister” was appointed: the fifty-two-year-old Lal Singh Arya, a heavyset man who keeps a walrus mustache curled over his top lip and is often photographed in a simple tan sleeveless kurta over a white blouse. Combining more than seventy social programs across the state—from yoga practices to meditation to festivals—the Happiness Ministry would focus on “improving” the “four pillars” of society: good governance, sustainable socioeconomic development, cultural preservation, and environmental conservation. That is, happiness was to be delivered by adding further bureaucracy to a country consistently rated as having one of the most bloated and corrupt bureaucratic systems in Asia.

…Was the ministry a sincere effort? Or was it merely a marketing campaign, an attempt to project the image of a happy country without actually addressing the concrete problems—food insecurity, homelessness, joblessness, violence, and uncompromising gender roles—that tend to hold most Indians back from pursuing happiness in their own way? The answer may lie in a truth unmentioned in any of the materials, which would seem to reveal goals far less than Ayurvedic: not long before the ministry’s announcement, the nation had dropped several rankings in the annual UN-produced World Happiness Index. India—home of contemplation, birthplace of yoga—had been rated one of the least happy countries in the world.

More here.

Bleaker Street, Summer

Summer for prose and lemons, for nakedness and languor,
for the eternal idleness of the imagined return,
for rare flutes and bare feet, and the August bedroom
of tangled sheets and the Sunday salt, ah violin!
When I press summer dusks together, it is
a month of street accordions and sprinklers
laying the dust, small shadows running from me.

It is music opening and closing, Italia mia, on Bleecker,
ciao, Antonio, and the water-cries of children
tearing the rose-coloured sky in streams of paper;
it is dusk in the nostrils and the smell of water
down littered streets that lead you to no water,
and gathering islands and lemons in the mind.

There is the Hudson, like the sea aflame.
I would undress you in the summer heat,
and laugh and dry your damp flesh if you came.
.

by Derek Walcott. Copyright
from Collected Poems, 1948–1984
Farrar, Straus & Giroux.

Greg Jackson in The Hedgehog Review:

On the college campus where I have been living, the students dress in a style I do not understand. Continuous with what we wore fifteen years ago and subtly different, it is both hipster and not. American Apparel has filed for bankruptcy, but in cities and towns across the US the styles forged a decade ago at the epicenters of bohemia still filter out. Urban Outfitters is going strong. In Zürich, on the banks of the Limmat, elaborate tattoos cover the bodies of the children of Swiss bounty. The French use Brooklyn as a metonym for hip. In this context, in such saturation, hipster can no longer stand for anything, except perhaps the attempt or ambition to look cool. But since coolness venerates its own repudiation most of all, every considered choice bears hipster’s trace. Hipster is everything and nothing—and so it is nothing.

Yet even before hipster petered out, confusion dogged its meaning. Starting in 2009, Mark Greif and his colleagues at n+1 undertook the most serious attempt to date to understand and situate the hipster in context. This realized itself in essays and panel discussions and ultimately a book, What Was the Hipster?¹ Admirable as these efforts were—and Greif’s essay of the same name remains the high-water mark in hipster criticism—something elusive always troubled the boundaries of the concept. As Rob Horning wrote for PopMatters after one such panel, “The participants never really made much of an effort to establish a stable definition of what a hipster is,”² a failure that may reflect the impossibility of the task.

Still, if hipster eludes strict definition, one can nonetheless diagnose the confusion that vexed its discussion and, in so doing, back one’s way into an understanding of the phenomenon.

More here.