Melinda Wenner Moyer in Scientific American:

Scientists have long puzzled over the root causes of Alzheimer's disease, a devastating and typically fatal condition that currently denies more than five million Americans their cognition and memory. But in a provocative editorial soon to be published in the Journal of Alzheimer’s Disease, a cadre of scientists argue that the complex disease may have a surprisingly simple trigger: tiny brain-infecting microbes. This controversial view, which is not new, has long been dismissed as outlandish, but a growing body of work suggests it may be worth considering and further studying. If researchers can prove the theory and iron out the many argued-over details—both formidable tasks, as brain infections are difficult to study—Alzheimer's could become a preventable illness.

The editorial, signed by 31 scientists around the world, argues that in certain vulnerable individuals—such as those with the APOE ε4 gene variant, a known Alzheimer’s risk factor—common microbial infections can infect the aging brain and cause debilitating damage. These microbes may include herpes simplex virus 1 (HSV-1), the ubiquitous virus that causes cold sores as well as Chlamydophila pneumoniae and Borrelia burgdorferi, the bacteria that cause pneumonia and Lyme disease, respectively. The controversial idea butts heads with the long-standing theory that amyloid-beta proteins and tau tangles, both of which build up inside the brains of those with Alzheimer’s, are the main drivers of disease-induced cell death. Instead, supporters of the pathogen hypothesis, as it is called, posit that either pathogens induce brain cells to produce the amyloid proteins and tau tangles or that nerve cells that have been damaged by infection produce them as part of an immune response.

More here.

Kenan Malik in Pandaemonium:

‘Solidarity and anger. Those were my immediate emotions’. So I wrote last November after the Paris attacks: ‘Solidarity with the people of Paris, anger at the depraved, nihilistic savagery of the terrorists.’ My emotions are much the same after the savage attacks in Brussels this week. ‘But, beyond solidarity and anger,’, I observed in November, ‘we need also analysis.’ I have written much over the past few years about why conventional views about radicalization and the making of European jihadis are wrong. So here, some of the main themes of my articles on jihadism.

Terrorists often claim a political motive for their attacks. Commentators often try to rationalize such acts, suggesting that they are the inevitable result of a sense of injustice created by Western foreign policy or by anti-Muslim attitudes in the West. Yet most attacks have been not on political targets, but on cafes or trains or mosques. Such attacks are not about making a political point, or achieving a political goal – as were, for instance, IRA bombings in Britain in the 1970s and 1980s – but are expressions of nihilistic savagery, the aim of which is solely to create fear. This is not terrorism with a political aim, but terror as an end in itself.

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Christopher Bollen in Interview:

Once, when I was feeling disenchanted with contemporary fiction and complaining that no one ever writes great books set in exciting foreign locales anymore, a friend suggested Lawrence Osborne. I can't remember who that friend is, but I owe her tremendous thanks. I dove headfirst into Osborne's 2012 Moroccan novel The Forgiven and was blown away not only by the jarring, mysterious story of careless Western vacationers caught in circumstances from which that they can't buy or talk their way free, but also by Osborne's wizardry with descriptions. He is almost unrivaled among living novelists in his ability to reanimate weather and nature-transforming sunsets, deserts, parties, and even the hands of locals into rare and ferocious marvels. Osborne's novels are full atmospheres, they continue to engulf as you read, and the worlds he creates never feel like creaking painted backdrops rolled out to separate scenes. He's often compared to Graham Greene, but I find him holding his own with Patricia Highsmith—the morality of his books are more ominous and shifting.

His latest novel, Hunters in the Dark (Hogarth), which arrived in the U.S. earlier this year, concerns a young British traveler who journeys over the boarder from Thailand into Cambodia. Flush with a win at a casino, Robert Grieve quickly falls into the passing hands of a wily American ex-pat, corrupt police officers, a beautiful young Cambodian student, and an opportunity to strip himself of his own past. It isn't so much a simple game of cat-and-mouse, as a ruthless and gorgeous chessboard. The dark history and deep humidity of Cambodia practically warps the pages.

More here.

More pictures here.

David Sloan Wilson in Evonomics:

I welcome the attention that Noah Smith has drawn to two “big think” pieces,one by Nick Hanauer and Eric Liu and the other by myself, which are both cut from the same broad cloth of evolutionary and complexity theory. Smith comes across as an open-minded skeptic. He likes some aspects and is unimpressed by others. Most of all, he insists on empiricism. Here is how he ends his critique.

“But I think that more important than any of these theoretical changes – or the evolutionary theory suggested by Wilson – is the empirical revolution in econ. Ten million cool theories are of little use beyond the “gee whiz” factor if you can’t pick between them. Until recently, econ was fairly bad about agreeing on rigorous ways to test theories against reality, so paradigms came and went like fashions and fads. Now that’s changing. To me, that seems like a much bigger deal than any new theory fad, because it offers us a chance to find enduringly reliable theories that won’t simply disappear when people get bored or political ideologies change.

So the shift to empiricism away from philosophy supersedes all other real and potential shifts in economic theory. Would-be econ revolutionaries absolutely need to get on board with the new empiricism, or else risk being left behind.”

I can’t help but remark on the irony of this stance. By Smith’s own account, the field of economics is experiencing an empirical revolution. Unlike the past, it has become necessary to test theories against reality. That places the field of economics many decades behind the field of evolution and numerous fields in the human social sciences that have been rigorously evidence-based all along. Earth to the economics profession: Welcome to Science 101!

More here.

Saskia Vogel at Music and Literature:

When her debut novel Blood Eclipse arrived in the mail, I barely dared touch it. A slim, brittle volume from an antiquarian bookseller in Stockholm. One of two available for sale online. Self-published in 1951. Number 27 in an edition of 500, with one of 50 covers hand-painted by the author and signed to Nils Ferlin (the poet, I assume). It was love at first line. I let the sun burn my shoulders as I devoured her words on the balcony wearing white gloves, so as not to mar the stiff, yellowed pages.

The novel begins with a man’s reply to his female lover’s letter:

It’s true, I didn’t come. I never intended to.
And I can’t accept the discreet excuse you offered me in your letter.
I don’t believe you waited long enough for me . . . I asked for you to wait as a period of gestation during which your desires would consolidate, your emotions coagulate. Until now any man has been able to satisfy these desires in you, but after this waiting period, they will be devoted only to Man.
Because waiting shapes his story and gives him his reality . . .
Like hunger, waiting is creative. It rouses new senses and needs, and so it offers Man an infinitesimal keyboard and a palette with metaphysical resonance.
Waiting entices the desired man, and he comes more quickly when he is late than when he is on time.

It is tempting to make a case for Rut Hillarp as Sweden’s Anaïs Nin. In response to Anaïs Nin’s notoriety, she wondered in a 1951 letter if she too couldn’t do just as well. Indeed, they have a similar erotic project. Like Anaïs Nin, Rut Hillarp’s works trace a map of the psyche’s movements through love, lust, and desire.

more here.

A. S. Hamrah at Bookforum:

A nicotine fiend and a coffee addict who mixes existential dread with sadomasochism in all-American settings, Lynch is that rare director who makes subversive films without a chip on his shoulder, seemingly without any will to provocation. He is at home with his neuroses and obsessions. His secret is that he proceeds as though he is acting from the most impossible condition of all: normalcy. While directors like David Fincher and Lars von Trier explore similar terrain with grim determination, only Lynch enters nightmare worlds like the Eagle Scout he was, as inquisitive about the depths of human psychology as he is about bugs and twigs.

“There is goodness in blue skies and flowers, but another force—a wild pain and decay—also accompanies everything,” Lynch has said. “There’s this beautiful world and you just look a little bit closer, and it’s all red ants.” Like the ones on the severed ear in Blue Velvet. Lim connects Lynch to the dark forces that drive the American psyche, the same ones D. H. Lawrence analyzed in his Studies in Classic American Literature, and there is more than a touch of “Young Goodman Brown” in Lynch’s homespun American surrealism. Like the character in Hawthorne’s story, Lynch is drawn to the woods at night, where ordinary people confront the demonic. The Black Lodge in Twin Peaks houses America’s violent soul.

This view was ingrained in Lynch from the start. His father, a research scientist with the US Forest Service, wrote a doctoral thesis called “Effects of Stocking on Site Measurement and Yield of Second-Growth Ponderosa Pine in the Inland Empire,” a title seeded with Lynchian allusion.

more here.

Kevin Jackson in Literary Review:

The publication of this wonderful book is not far short of a miracle – a corny word that would have made Sir William Empson harrumph, irritable scientific rationalist that he was. Until about ten years ago, Empson’s admirers (our name is Legion, for we are many) had assumed that the only manuscript of The Face of the Buddha had vanished forever – it was often rumoured to have been destroyed in the Blitz, until the first volume of John Haffenden’s invaluable Empson biography (published in 2005) established that it was in fact the man of letters John Davenport who had left it in a taxi when very, very drunk, circa 1947.

Davenport was so embarrassed by his bungle that he did not confess to Empson until 1952. But his apology was far from accurate. Thanks to an inspired curator at the British Library (let his name be honoured: Jamie Andrews), we now know the full story. What actually happened is that Davenport, still three sheets to the wind, handed the manuscript and its photographic illustrations over to that most colourful figure of 1940s literary bohemia, the Tamil poet and editor ofPoetry London, Tambimuttu. Shortly afterwards, Tambimuttu quit London and returned to his native Ceylon, leaving The Face of the Buddha in the hands of his coeditor, Edward Marsh. And shortly after the handover, Marsh took ill and died. His papers remained unexamined until they were bought by the British Library in 2003. Andrews discovered Empson’s material two years later.

To Empsonians, this happy find was as exciting as, say, the discovery of an authenticated text of Cardenio would be to Shakespeareans.

more here.

From Delanceyplace:

St. Francis of Assisi (1182-1226 CE), perhaps the most revered of all the Christian saints outside of the apostles themselves, took the practice of poverty to a new extreme. This was especially striking at a time when generally only the well-born entered these orders of monks, and in a world where the blind were laughed at and the weak scorned.

Francis also pioneered a type of classless equality unknown in his era: “Living according to the pattern provided in the gospels … meant practicing poverty at its most radical, both for Francis and for the brothers — 'lesser broth­ers' (fratres minores), as they called themselves (thus the Order of Friars Minor), or (to use Francis's word) fraticelli — who began to gather around him. … Francis went much further [than those before him]. For him and for his young brotherhood, Francis intended corporate destitution. Again, he states this emphatically, not gently, in the beginning of his first Rule: 'The broth­ers shall appropriate nothing to themselves, neither a place nor anything; but as pilgrims and strangers in this world, serving God in poverty and humility, they shall with confidence go seeking alms.' For a Benedictine, or even a Cistercian, living in stable residences and worshipping, often, in grand churches, 'poverty' had a different meaning.

More here.

Natalie Angier in The New York Times:

Parrot partisans say the birds easily rival the great apes and dolphins in all-around braininess and resourcefulness, and may be the only animals apart from humans capable of dancing to the beat. “We call them feathered primates,” said Irene Pepperberg, who studies animal cognition at Harvard and is renowned for her research with Alex and other African grey parrots.

…Dr. Pepperberg and her collaborators have shown that African grey parrots have exceptional number skills: Alex could deduce the proper order of numbers up to 8, add three small numbers together and even had a zerolike concept — “skills equivalent to those of a four-and-a-half-year-old child,” Dr. Pepperberg said. Dr. Auersperg and her co-workers have found that Goffin’s cockatoos are more geared toward solving technical tasks. Alternately using their bills and feet, the birds can systematically make their way through a lock with five different complex mechanisms on it. Should they discover that one of the steps can be skipped en route to opening a chamber with a nut inside, they skip it the next time around. And in an act of ingenuity that Dr. Auersperg called “sensational” for an animal not known to use tools in the wild, a cockatoo named Figaro one day started carefully chipping at the edge of a larch wood frame until he had formed a long, slender pole, which he then wielded in his bill like a hockey stick to knock out pebbles and nuts hidden under boxes. “It took him 20 minutes to make his first tool,” Dr. Auersperg said. “After that, he could do it in less than five minutes.”

More here.

Magdi Mostafa. Transparent Existence. 2014.

“Transparent Existence is a site-specific sound and light installation created underneath the Mawlwian Museum in Islamic Cairo. The artist conducted research into the architectural history of the museum itself, which houses artifacts pertaining to Sufi rituals and a theatre for traditional Sufi dancing. In the course of his investigation, Mostafa found that the original building dates from over 650 years ago, and originally served as a school for husband- and father-less women and children; later, that structure became the foundation for a Sufi religious site, before finally being converted into a museum. Only recently did archaeologists discover the building’s historical foundations, and at the same time, discovered the burial site of five anonymous individuals at that lower, 15th century level.

Intrigued by these multiple and interpenetrating layers of history, as well as the contested identity of the forgotten dead, the artist conceived of a project that would call attention to the site’s invisible past. Mostafa created an interactive light sculpture beneath the museum, tracing the outline of a courtyard fountain that had been part of the original structure. A 16 channel sound system pervaded the entire underground chamber, emitting recordings of a Sufi vocal performance, digital sound elements, and ambient sounds recorded by the artist inside the museum and in the surrounding streets, including the creaks and thumps of dancing on the wooden theater floor that rests above the installation site. The lights responded to this sound, illuminating, flickering and disappearing according to the intensity of the noise, thus acting as a visual metaphor for the unstable, wavering mechanics of memory itself.”

More here, here, and here.

Franklin Lamb in CounterPunch:

I confess to having recently purchased four children near Ramlet el Baida beach from a stressed-out Syrian woman. I am not sure if she was what she said or if she was a member of one of the human trafficking gangs that operate widely these days in Lebanon selling Syrian children or vulnerable adult women. The vendor-woman claimed to have been a neighbor of the four children in Aleppo and that they lost their parents in the war. They appear in the photo above, sitting on this observer’s motorbike a few days after the sale: two five year old twin girls, a boy about one year and several months, and his eight-year old bigger brother.

She and the children had ended up in Lebanon but she explained to me that she was afraid to register with the UNHCR because she is an illegal and has no ID. The woman told me that she could no longer take care of the shivering children but did not want to just leave them on the street. She would give them all to me for $ 1000 (or I could pick and choose from among the siblings at $ 250 each).

More here.

Scott Santens in the Boston Globe:

On Dec. 2, 1942, a team of scientists led by Enrico Fermi came back from lunch and watched as humanity created the first self-sustaining nuclear reaction inside a pile of bricks and wood underneath a football field at the University of Chicago. Known to history as Chicago Pile-1, it was celebrated in silence with a single bottle of Chianti, for those who were there understood exactly what it meant for humankind, without any need for words.

Now, something new has occurred that, again, quietly changed the world forever. Like a whispered word in a foreign language, you may have heard it but couldn’t fully understand.

The language is something called deep learning. And the whispered word was a computer’s use of it to defeat one of the world’s top players in a game called Go. Go is a board game so complex that it can be likened to playing 10 chess matches simultaneously on the same table.

This may sound like a small accomplishment, another feather in the cap of machines as they continue to prove themselves superior in parlor games that humans invented to fill their idle hours. But this feat is about far more than bragging rights. This was considered a “holy grail” level of achievement, and it’s a clear signal that advances in technology are now so exponential that milestones we once thought far away will start arriving rapidly.

More here.

Georg Diez in Der Spiegel:

Jürgen Habermas is angry. He's really angry. He is nothing short of furious — because he takes it all personally.

He leans forward. He leans backward. He arranges his fidgety hands to illustrate his tirades before allowing them to fall back to his lap. He bangs on the table and yells: “Enough already!” He simply has no desire to see Europe consigned to the dustbin of world history.

“I'm speaking here as a citizen,” he says. “I would rather be sitting back home at my desk, believe me. But this is too important. Everyone has to understand that we have critical decisions facing us. That's why I'm so involved in this debate. TheEuropean project can no longer continue in elite modus.”

Enough already! Europe is his project. It is the project of his generation.

Jürgen Habermas, 82, wants to get the word out. He's sitting on stage at the Goethe Institute in Paris. Next to him sits a good-natured professor who asks six or seven questions in just under two hours — answers that take fewer than 15 minutes are not Habermas' style.

Usually he says clever things like: “In this crisis, functional and systematic imperatives collide” — referring to sovereign debts and the pressure of the markets.

Sometimes he shakes his head in consternation and says: “It's simply unacceptable, simply unacceptable” — referring to the EU diktat and Greece's loss of national sovereignty.

More here.

Cédric Gouverneur in Le Monde Diplomatique:

In October 2015 PiS [Law and Justice Party (Prawo i Sprawiedliwosc)] won the parliamentary elections in both the lower house (Sejm) and the Senate, with 37.6% of the vote, against 24.1% for the neoliberals and 8.8% for the populist Kukiz 15. The progressive camp failed to clear the threshold (5% for parties, 8% for coalitions) and have no parliamentary representation. The left — which is divided between United Poland and Poland Together — has had its welfare ideas co-opted by the reactionary right and won no seats. The presidential election was a foretaste of this groundswell of support for the right: the incumbent, Bronislaw Komorowski, was beaten in the second round by the virtually unknown Duda

Despite many attempts, no PiS representative agreed to be interviewed. But there is an insight into the party’s ideology in what foreign minister Witold Waszczykowski told the German tabloid Bild in January: “Who says the world had to evolve according to a Marxist model in a single direction — towards a mixing of cultures and races; a world of cyclists and vegetarians who only use renewable energy and fight all forms of religion? None of this has anything to do with traditional Polish values. It goes against what the majority of Poles hold dear: tradition, a sense of their history, a love of their country, faith in God and normal family life with a man and a woman”.

Conservative values are not the only motivation for PiS voters. The party has found recruits in the Poland of job insecurity and falling living standards concealed behind strong macro-economic indicators; the Poland specialised in manufacturing low-end goods for big European companies, especially German ones; the Poland of pensions of less than $330 a month. Ordinary Poles, like Kalabis and his family, have suffered under neoliberal reforms and often have to choose between a $250-a-month junk contract and emigrating. The nationalist, pro-religion, protectionist, xenophobic PiS has attracted these disappointed people with an ambitious welfare programme: a family allowance of 500 zloty ($130) a month per child, funded through a tax on banks and big business; a minimum wage; and a return to a retirement age of 60 for women and 65 for men (PO had planned to raise it to 67 for both).

Professor Radoslaw Markowski, a political scientist at the University of Warsaw, has studied PiS’s evolution: “When they were in power between 2005 and 2007, they were conservative, but economically neoliberal. They have become increasingly populist, xenophobic and Eurosceptic: it’s a form of Catholic nationalism, sweetened with a welfare package.” He identifies three groups of PiS voters: “First, there’s what I call the Smolensk sect, the people who’re convinced that the April 2010 crash was the result of a plot by Donald Tusk and Vladimir Putin. Then there are the practising Catholics, whose knowledge of the world is often limited to what their priest tells them. A third of Poland’s practising Catholics have had experience of the Church’s political propaganda.” Lastly, there are the poor, who are attracted by the party’s welfare programme: “PiS has successfully worked out what workers and peasants want.” The low turnout at the polls — nearly 50% did not vote — did the rest.

More here.

Allison Eck in Nautilus:

Jeremy England is concerned about words—about what they mean, about the universes they contain. He avoids ones like “consciousness” and “information”; too loaded, he says. Too treacherous. When he’s searching for the right thing to say, his voice breaks a little, scattering across an octave or two before resuming a fluid sonority.

His caution is understandable. The 34-year-old assistant professor of physics at the Massachusetts Institute of Technology is the architect of a new theory called “dissipative adaption,” which has helped to explain how complex, life-like function can self-organize and emerge from simpler things, including inanimate matter. This proposition has earned England a somewhat unwelcome nickname: the next Charles Darwin. But England’s story is just as much about language as it is about biology.

There are some 6,800 unique languages in use today. Not every word translates perfectly, and meaning sometimes falls through the cracks. For instance, there is no English translation for the Japanese wabi-sabi—the idea of finding beauty in imperfection—or for the German waldeinsamkeit, the feeling of being alone in the woods.

Different fields of science, too, are languages unto themselves, and scientific explanations are sometimes just translations. “Red,” for instance, is a translation of the phrase “620-750 nanometer wavelength.” “Temperature” is a translation of “the average speed of a group of particles.” The more complex a translation, the more meaning it imparts. “Gravity” means “the geometry of spacetime.”

What about life? We think we know life when we see it. Darwin’s theory even explains how one form of life evolves into another. But what is the difference between a robin and a rock, when both obey the same physical laws? In other words, how do you say “life” in physics? Some have argued that the word is untranslatable. But maybe it simply needed the right translator.

More here.

Richard Marshall interviews Michael Strevens in 3:AM Magazine:

3:AM: Are social systems understandable from this point of view using the same probability tools as the natural sciences involving the laws of large numbers? So can we use the same approach with, say, statistical physics and population genetics and areas of economics?

MS: That is a great unsolved question. In the nineteenth century, scientists and government statisticians began to find fairly stable social trends: rates of marriage, suicide, undeliverable letters and other unfortunate events tended to stay much the same from year to year (though the rates differed from place to place). Further, these patterns could be captured quite well using the mathematics of probability, which was fast maturing at the time. There was great hope for a science of society that would replicate the success of the science of inert matter—a “social physics”.

That hope turned out to be premature. Pinning down social and economic trends in the detail we’d like has turned out to be incredibly difficult. Maybe that’s in part because we want more detail from our theories of people than from our theories of molecules. Maybe because social trends change too fast or depend in too complicated a way on environmental factors. Or maybe there are, in some cases at least, no statistical trends at all. Maybe we need another kind of mathematics, different from probability mathematics, to understand these systems. It’s a wonderful topic. I don’t know if I will ever contribute substantially to it myself—time is running out!—but I hope at the very least to make it a more central topic of philosophical discussion.

3:AM: How does this approach to complex systems relate to chaos? Is it kind of what chaos is?

MS: In a sequence of coin tosses, you have short term unpredictability—you never know whether the next toss is going to be heads or tails—and long term predictability—if you toss the coin for long enough, you can be pretty sure that you will get about one half of each side. It’s the same story for all the complex systems whose behavior can be represented using probabilities. You can’t predict, for example, which rabbit will be eaten by which fox the day after tomorrow, but you can predict the approximate rate of rabbit predation (and this number plays a crucial role in ecological and evolutionary models). Here’s an interesting thought: might short-term unpredictability and long-term stability be linked? Might the source of the unpredictability also be a source of the stability? In my book, I show that the answer is yes.

More here.