Mehr Khan Williams in Youlin Magazine:

The vibrancy, color and cultural diversity of Lahore came to New York for two days over this Spring weekend at the Asia Society, the premier American institution which promotes a deeper cultural understanding and partnership between the United States and Asia. In a burst of dance, music, literary and policy discussions, the Lahore Literary Festival event in New York sought to showcase an image of Pakistan as a complex society with pluralistic values and an ancient and rich literary and intellectual tradition. A tradition that is alive and thriving in Pakistan today. An image which reflects the very real aspirations and lives of Pakistanis but one which is seldom reflected in news coverage in the United States, where Pakistan is often associated with terrorism and Islamic fundamentalism. Amidst all of the stimulating discussions and the joy of listening to great poetry and stirring music, both modern and devotional, there was also a moment of silence to honor the Pakistani human rights activist Khurram Zaki who was killed in Karachi on Sunday, when four men on two motorbikes sprayed Zaki with bullets as he was lunching with a friend at a road side cafe.

…The festival opened with a dance performance by Ammr Vandal against a backdrop of street life on a screen and followed by innovative songs by Zeb Bangash, and her creative band from Brooklyn. The music was Pakistani rendered in many languages and the band played on diverse instruments including the harpsichord. It concluded with the Qav'vali performance by the Saami brothers. Before the start of the sessions on Day 2, Azra Raza accepted the Lifetime Achievement award on behalf of Sara Suleri who could not travel to the conference. One of the most interesting sessions was on “Urdu Literature— Binding South Asia” with Tahira Naqvi, who spoke of the ground-breaking work of Ismat Chughtai, Frances Pritchett who spoke of Ghalib and his poetry and Arfa Sayeda Zehra who spoke in Urdu and reminded the audience of the relevance today of the work of Saadat Hasan Manto. The session was moderated by Dr. Azra Raza, who urged the audience to re-acquaint themselves with some of the best literature in the world produced in Urdu and now also available in English. In this session, Arfa Sayeda Zehra’s contribution received a standing ovation.

More here.

From the Boston Globe:

Sean Carroll, a theoretical physicist at California Institute of Technology, has made a career of making cosmology and physics understandable for those of us who just barely passed high school algebra. Carroll discusses his new book, “The Big Picture: On the Origins of Life, Meaning and the Universe Itself,” at 7 p.m. Wednesday at Harvard Book Store.

BOOKS: What are you currently reading?

CARROLL: I just finished Helen Wecker’s fantastic “The Golem and the Jinni.” It’s the kind of thing I like reading these days, really good literary fiction with some fantastical element to it. When I was a kid in high school, I read science fiction. When I got to grad school and afterward I discovered the rest of the world and read everything from Jane Austen to Julian Barnes and Thomas Pynchon. I have settled in between with people who are really good writers but who are not purely into realism.

BOOKS: Is that a hard combination to find?

CARROLL: I don’t think it is. Pynchon does that. Barnes too. It’s a gamut from people who get identified as science fiction writers like Ursula K. Le Guin and Kurt Vonnegut to mainstream literary novelists like Michael Chabon. My favorite example is Iain Banks who after publishing his first novel, “The Wasp Factory,” alternated between writing science fiction and literary novels.

More here.

Ikhtisad Ahmed in Scroll.in:

On April 25, Islamists butchered LGBTQ activists Xulhaz Mannan and Tonoy Mahbub in the presence of Xulhaz’s mother at Mannan's home in Dhaka, for being “the pioneers of practicing and promoting homosexuality in Bangladesh (sic)”. Two days before that, extremists hacked to deathRezaul Karim Siddique, a Muslim professor of English at Rajshahi University in northwest Bangladesh. His killers accused him of “calling to atheism”.

At the time of writing this piece, news of the hacking of a Hindu tailoraccused of insulting the prophet has just come in – reportedly the doing of the Islamic State or its local agents. Along with the murder of the bloggerNazimuddin Samad earlier this month, the red hues greeting the Bengali New Year have been painted with blood.

The most recent killings mark the widening range of targets of the unconscionable machete-wielding Islamists in Bangladesh. A total of 35 such fatal attacks have taken place since 2004, and counted Hindus, Christians, moderate Muslim preachers, secular intellectuals and activists, and foreigners as their victims. By turns, Al Qaeda in the Indian subcontinent and the Islamic State laid tenuous claims on these heinous killings – including ones that preceded their appearance in this region.

Attacks on progressive intellectuals in Bangladesh date back to the country’s birth in 1971. They resumed again in the early 2000s, with the attacks on celebrated poets Shamsur Rahman and Humayun Azad. While Rahman survived with minor injuries, Azad died of his injuries months later. Jamaat-e-Islami, the country’s biggest Islamist party, and its proxies played a crucial role in the war crimes of ’71, including listing and rounding up leading intellectuals for revenge killings in the final three days of the war. Ziaur Rahman, the founder of the Bangladesh Nationalist Party and the country’s president from 1977 to 1981, rehabilitated the Jamaat in politics after the assassination of the nation’s founder, Sheikh Mujibur Rahman, in 1975.

More here.

Tom Vanderbilt in Nautilus:

Although it scarcely occurred to me at the time, my daughter and I were embarking on a sort of cognitive experiment. We were two novices, attempting to learn a new skill, essentially beginning from the same point but separated by some four decades of life. I had been the expert to that point in her life—in knowing what words meant, or how to ride a bike—but now we were on curiously equal footing. Or so I thought.

I began to regularly play online, do puzzles, and even leafed through books like Bent Larsen’s Best Games. I seemed to be doing better with the game, if only because I was more serious about it. When we played, she would sometimes flag in her concentration, and to keep her spirits up, I would commit disastrous blunders. In the context of the larger chess world, I was a patzer—a hopelessly bumbling novice—but around my house, at least, I felt like a benevolently sage elder statesmen.

And then my daughter began beating me.

More here.

Kurt Chandler at The Atlantic:

Water has become the 21st-century equivalent of oil, and a plan to divert water from the Great Lakes to surrounding areas is raising questions about the possibility of future water grabs from far-flung water-sparse regions.

While plans to divert water from the Great Lakes basin date back to the early 1900s, modern-day attempts have become increasingly extravagant. In 1982, Congress directed the U.S. Army Corps of Engineers to study the feasibility of using Great Lakes water to irrigate farmland on the Great Plains. (Not so feasible, said the Corps.) Fifteen years later, a businessman in Canada secured a permit from the Ontario Ministry of the Environment to transport 158 million gallons of water each year from Lake Superior to Asia in tanker ships. (He withdrew his proposal in 1998 under pressure from Canadian officials.) And in 2007, New Mexico Governor Bill Richardson, in his presidential bid, suggested piping Great Lakes water to the arid Southwest. (Richardson’s campaign foundered and his trial balloon burst.)

But it was the proposal put forth by the Canadian businessman that especially rattled citizens and set off alarms among officials in the eight states and two provinces that border the Great Lakes, propelling them to devise once and for all a binding binational system that would manage and regulate the largest source of surface freshwater in the world.

more here.

Alessandro Ludovico at Eurozine:

The subtle relationship between machines and language has evolved over a reasonably long period but is now accelerating. Soon after the first computers were built, various abstract languages were formulated in order to link these machines' inner mechanisms to processes coded by humans. The man-machine relationship has evolved dramatically since then, especially through the languages used both to instruct the machine and to relate to it. These languages now have a double role: meta-knowledge (language used for the functional description of processes) and content (language processed in various forms but in the end reduced to readable text). The digitalization of everything, by both institutions and private companies, is progressively producing impressive “corpuses” which, in their ethereal digital nature, can be goldmines for neural network software. There's still very little awareness though of the sophisticated strategies that online giants are pursuing with a view to building advanced AI and creating new monopolies in strategic services. While Google continuously refines its knowledge corpus through the scanning and indexing of texts from the whole Web and all of the printed realm, Apple enhances the credibility (and the emotionality) of Siri in order to affectively engage users; and Facebook attempts to customize and shape our entertainment environment as no friend has ever done before. All this is based on data, and text and words are among the purest data (basic in structure and extremely rich in meanings) that can be used, once properly contextualized.

There's a small selection of software “literature” in various formats that has almost no perceivable machine “accent” whatsoever. Tweetbots (software that algorithmically composes tweets according to certain strategies) for example, have to be very synthetic. Among the literary ones we find portmanteau_botcreating new portmanteau words every hour, including some quite interesting ones from time to time (a “portmanteau word” is the fusion of different words or parts of words, a term derived from Lewis Carroll's Through the Looking-Glass).

more here.

Mikita Brottman at The American Scholar:

I now see Austen as a very dark writer and Mansfield Park as her darkest work, a book full of sexual repression and unconscious conflict, with no forgiveness or redemption for anyone who dares struggle against the social code. The world of taffeta and lace exists only on the surface; underneath it, these well-bred young women are trapped like rats. This fact is made most vivid in the scene where Fanny joins a party of friends and family on their visit to Sotherton Court, the home of her cousin Maria Bertram’s wealthy but deathly boring fiancé, James Rushworth, whose extensive grounds include a bowling green, lawns bounded by high walls, pheasants, a wilderness, a terrace walk, iron palisades, and a small wood.

The layout of the scene and its psychology are closely interlinked. As usual, everyone in the party forgets about frail Fanny, who, exhausted by the summer heat (she should have been grateful it was above zero and not raining), spends most of the afternoon on a garden bench beside a ha-ha—a type of sunken ditch used to separate cultivated garden areas from open parkland. A small bridge crosses the ha-ha, on the far side of which is a locked gate. From her seat on the bench, Fanny waits and watches everyone’s behavior with mounting agitation. At one point, she overhears Maria flirtatiously asking their neighbor, the handsome Henry Crawford, whether he thinks she’s as lively as her sister.

more here.

Jess Denham in The Independent:

The Bard ran the gamut of human experience in his comedies, tragedies and sonnets, musing on life’s joys and sorrows and masterfully crafting words into timeless morsels of wisdom. From laying bare the futility of our existence in Macbeth (“a tale told by an idiot, full of sound and fury, signifying nothing”) and preaching the importance of integrity in Hamlet (“this above all; to thine own self be true”) to warning of speaking without thought in King Lear (“mind your speech a little lest you should mar your fortunes”) and urging us to take control of our dreams in Julius Caesar (“it is not in the stars to hold our destiny but in ourselves”, Shakespeare’s grasp on the English language is arguably still peerless. Romantics and realists alike turn to his words on love for guidance through a realm of that baffles us all; parents drawn upon his cautions when bringing up their children; those in need of a moral compass find one in the pages of his plays; and “neither a borrower nor a lender be” remains the best excuse when your friend requests a bailout.

In need of some words to live by? Here are just a handful of Shakespeare’s most sagacious snippets:

On love

“Love is not love that alters when it alteration finds.”

“The course of true love never did run smooth.”

“Love is a smoke made with the fume of sighs.”

“Love looks not with the eyes, but with the mind.”

“They do not love that do not show their love.”

“Love is merely madness.”

On friendship

“Friendship makes us fresh”

“Keep thy friend under thy own life’s key.”

“Friendship is constant in all things, save in the office and affairs of love.”

More here.

Chris Woolston in Nature:

A story about epigenetics in the 2 May issue of The New Yorker has been sharply criticized for inaccurately describing how genes are regulated. The article by Siddhartha Mukherjee — a physician, cancer researcher and award-winning author at Columbia University in New York — examines how environmental factors can change the activity of genes without altering the DNA sequence. Jerry Coyne, an evolutionary ecologist at the University of Chicago in Illinois, posted two widely discussed blog posts calling the piece “superficial and misleading”, largely because it ignored key aspects of gene regulation. Other researchers quoted in the blog posts called the piece “horribly damaging” and “a truly painful read”. Mukherjee responded by publishing a point-by-point rebuttal online. Speaking to Nature, he says he now realizes that he erred by omitting key areas of the science, but that he didn’t mean to mislead. “I sincerely thought that I had done it justice,” he says.

Mukherjee’s article, ‘Same But Different’, takes a personal view of epigenetics — a term whose definition is highly contentious in the field. The story features his mother and aunt, identical twins who have distinct personalities. Mukherjee, who won a Pulitzer Prize in 2011 for his best-selling book The Emperor of All Maladies: A Biography of Cancer (Scribner, 2010), writes that identical twins differ because: “Chance events — injuries, infections, infatuations; the haunting trill of that particular nocturne — impinge on one twin and not on the other. Genes are turned on and off in response to these events, as epigenetic marks are gradually layered above genes, etching the genome with its own scars, calluses, and freckles.” The article is drawn from a book by Mukherjee that is due out later this month, called The Gene: An Intimate History (Scribner, 2016).

More here.

Roni Caryn Rabin in The New York Times:

I’m a worrier. Deadlines, my children, all the time they spend online — you name it, it’s on my list of worries. I even worry when I’m not worried. What am I forgetting to worry about? Turns out I’m not alone. Two out of five Americans say they worry every day, according to a new white paper released by Liberty Mutual Insurance. Among the findings in the “Worry Less Report”: Millennials worry about money. Single people worry about housing (and money). Women generally worry more than men do and often about interpersonal relationships. The good news: Everyone worries less as they get older.

“People have a love-hate relationship with worry,” said Michelle Newman, a professor of psychology and psychiatry at Pennsylvania State University, who was not involved in the writing of the report. “They think at some level that it helps them.” The belief that worrying somehow helps to prevent bad things from happening is more common than you might think. Researchers say the notion is reinforced by the fact that we tend to worry about rare events, like plane crashes, and are reassured when they don’t happen, but we worry less about common events, like car accidents. But that doesn’t mean all worrying is futile. “Some worry is actually good for you,” said Simon A. Rego, the author of the new report and a cognitive behavioral psychologist who specializes in anxiety disorders and analyzed decades of research on worrying for the paper. “It’s what we call productive or instructive worry, that can help us take steps to solve a problem.”

More here.

Seon Ghi Bahk. Existence, 2001.

More here and here.

Richard Marshall interviews Allen W Wood in 3:AM Magazine:

3:AM: Isn’t Kant’s view about freewill problematic – isn’t he saying we don’t have freewill but nevertheless we must assume we have? Is this part of his argument for saying that the highest good isn’t knowledge but faith?

AW: Kant is not saying — about freedom or any other subject — anything of the form: “Not-p but we must assume that p.” That’s close to self-contradictory, like Moore’s paradox: “p, but I don’t believe that p”.

What Kant thinks is this: We can’t coherently deny, or even decline to affirm, that we are free. Not only our moral life, but even our use of theoretical reason — on which we rely in rationally inquiring into nature — presupposes that we are free. Not only in order to act morally, but even to formulate theoretical questions, devise experiments, choose which ones to perform and what conclusions to draw from then — we must presuppose that we are free. That’s the sense in which it is true that for Kant “we must assume we are free.”

Kant thinks we can show that there is no contradiction in supposing we are free. We can also establish empirical criteria for free actions, and investigate human actions on the presupposition we are free. We can treat human responses to cognitions as involving law-like connections grounded on free choices which show themselves in our character. But we can never prove that we are free or integrate our freedom in any way into our objective conception of the causal order of nature. If the problem of free will is to see how freedom fits into the order of nature, then Kant’s basic view about the free will problem is that it is insoluble. He puts it bluntly: “Freedom can never be comprehended, nor even can insight into it be gained” (Groundwork 4:459).

Kant’s position is therefore indeed “problematic” in the sense that he thinks freedom is a permanent problem for us, both unavoidable and insoluble. As with many metaphysical and religious questions, Kant thinks they lie beyond our power to answer them. If you can’t stand the frustration involved in accepting this, and insist on finding some more stable position which affords you peace of mind and intellectual self-complacency, then you will find Kant’s position “problematic” in the sense that you can’t bring yourself to accept it. You may try to kid yourself into accepting either some naturalistic deflationary answer to the problem or some dishonest supernaturalist answer. It would be nice, wouldn’t it? if we could get comfortable about the problem of freedom. Kant thinks that we can’t.

More here.

Mona Eltahawy in the New York Times:

After I gave a reading in Britain last year, a woman stood in line as I signed books. When it was her turn, the woman, who said she was from a British Muslim family of Arab origin, knelt down to speak so that we were at eye level.

“I, too, am fed up with waiting to have sex,” she said, referring to the experience I had related in the reading. “I’m 32 and there’s no one I want to marry. How do I get over the fear that God will hate me if I have sex before marriage?”

I hear this a lot. My email inbox is jammed with messages from women who, like me, are of Middle Eastern and Muslim descent. They write to vent about how to “get rid of this burden of virginity,” or to ask about hymen reconstruction surgery if they’re planning to marry someone who doesn’t know their sexual history, or just to share their thoughts about sex.

Countless articles have been written on the sexual frustration of men in the Middle East — from the jihadi supposedly drawn to armed militancy by the promise of virgins in the afterlife to ordinary Arab men unable to afford marriage. Far fewer stories have given voice to the sexual frustration of women in the region or to an honest account of women’s sexual experiences, either within or outside marriage.

More here.

From the Huffington Post:

Cindy Huyser: When did you first start thinking of yourself as a writer? What drew you to writing?

Anis Shivani: Although I’ve answered versions of this question many times before, it’s almost an impossible question to answer. I was always a reader, a reader not in the sense that people today like to claim they’re readers, but a reader in a sense that’s almost extinct. And that went back to earliest childhood, and has continued throughout life. One is a reader before one is a writer, one cannot be a writer without being a certain kind of persistent reader. When one reads so persistently it is not unreasonable to start thinking of oneself at some point along the line as someone who wants to write as well. In retrospect, a real reader is just learning to be a writer, even if the intention isn’t stated as such.

I became a writer because every other occupation seemed compromised and unsuitable to my character. Whatever job one takes on in the modern United States, besides creating art, only serves capitalism—and in fact most of writing and art only serves capitalism too. With writing there is at least the possibility that it allows one to develop one’s character to the fullest extent possible, that one can discover oneself through and in writing, so in fact deciding to become a writer takes enormous daring because that’s how one finds out what one is all about—if there’s any there there. Formal education, on the other hand, usually takes a person in the other direction, even if the education is in literature or the arts, it seeks to distance the art from real discovery.

More here.

Natalie Wolchover in Quanta:

The astrophysicist and author Janna Levin has two main offices: One at Barnard College of Columbia University, where she is a professor, and a studio space at Pioneer Works, a “center for art and innovation” in Brooklyn where Levin works alongside artists and musicians in an ever-expanding role as director of sciences. Beneath the rafters on the third floor of the former ironworks factory that now houses Pioneer Works, her studio is decorated (with props from a film set) like a speakeasy. There’s a bar lined with stools, a piano, a trumpet and, on the wall that serves as Levin’s blackboard, a drink rail underlining a mathematical description of a black hole spinning in a magnetic field. Whether Levin is writing words or equations, she finds inspiration just outside her gallery window, where a giant cloth-and-paper tree trunk hangs from the ceiling almost to the factory floor three stories below.

“Science is just an absolutely intrinsic part of culture,” said Levin, who runs a residency program for scientists, holds informal “office hours” for the artists and other residents, and hosts Scientific Controversies — a discussion series with a disco vibe that attracts standing-room-only crowds. “We don’t see it as different.”

Levin lives in accordance with this belief. She conducted research on the question of whether the universe is finite or infinite, then penned a book about her life and this work (written as letters to her mother) at the start of her physics career. She has also studied the limits of knowledge, ideas that found their way into her award-winning novel about the mathematicians Alan Turing and Kurt Gödel.

Lately she has been developing the theory of an astrophysical object she calls a “black-hole battery,” a circuit created by a black hole and an orbiting neutron star that discharges in a sudden flash of electricity, rather like a lightning strike in deep space. Her latest book, Black Hole Blues and Other Songs From Outer Space, rushed into print at the end of March, chronicles the dramatic history of the LIGO (Laser Interferometer Gravitational-Wave Observatory) experiment, from its fanciful conception in the 1960s to its recent, triumphant detection of gravitational waves — ripples in space-time coming from the distant merger of two black holes.

More here.

Idrees Ahmad in Medium:

Imagine Guernica. On April 26, 1937, during the Spanish Civil War, the Basque town was bombed for three hours by Hitler’s Luftwaffe in support of Francisco Franco’s fascist regime, leaving over 1,600 people dead. Picasso immortalized the episode in a celebrated painting, Neruda wrote poems about it, and it became an enduring metaphor for people’s suffering in war.

Now imagine a different response to Guernica. Imagine people applauding the bombings, reproaching the victims, and slandering the witnesses. If you can imagine that, then you know Aleppo.

Aleppo — one of the last major rebel strongholds — is on the verge of collapse. Backed by the Iranian Revolutionary Guard Corps (IRGC), the Lebanese Hezbollah, and US-equipped Iraqi militias, the Syrian regime army is advancing from the south; from the east, the Islamic State (IS) is rampaging ahead; and, exploiting the stretched rebel defences, the Kurdish YPG is sneaking in from the north. All have been assisted, directly or indirectly, by the relentless attrition of Russian bombs.

But as the conflict moves toward a grim denouement, its mounting toll has elicited a curious response. Many in the west, including prominent liberals, have used the logic of lesser-evilism to welcome this outcome. But to sustain this argument, they’ve had to battle the stubborn resistance of facts.

More here.