Edward Frenkel in the New York Times:

In Mikhail Bulgakov’s novel “The Master and Margarita,” the protagonist, a writer, burns a manuscript in a moment of despair, only to find out later from the Devil that “manuscripts don’t burn.” While you might appreciate this romantic sentiment, there is of course no reason to think that it is true. Nikolai Gogol apparently burned the second volume of “Dead Souls,” and it has been lost forever. Likewise, if Bulgakov had burned his manuscript, we would have never known “Master and Margarita.” No other author would have written the same novel.

But there is one area of human endeavor that comes close to exemplifying the maxim “manuscripts don’t burn.” That area is mathematics. If Pythagoras had not lived, or if his work had been destroyed, someone else eventually would have discovered the same Pythagorean theorem. Moreover, this theorem means the same thing to everyone today as it meant 2,500 years ago, and will mean the same thing to everyone a thousand years from now — no matter what advances occur in technology or what new evidence emerges. Mathematical knowledge is unlike any other knowledge. Its truths are objective, necessary and timeless.

What kinds of things are mathematical entities and theorems, that they are knowable in this way? Do they exist somewhere, a set of immaterial objects in the enchanted gardens of the Platonic world, waiting to be discovered? Or are they mere creations of the human mind?

More here.

Matthew Hutson in Aeon:

In one experiment, subjects saw a photograph and a short description of a man or a woman. The photo showed either just the head or also the shirtless torso. When presented shirtless, targets were seen as having less competence. This is just what you might expect from research on objectification: we’re easily induced to see others as mere objects, pieces of meat without thoughts of their own. But it wasn’t that simple. Shirtless targets weren’t seen as devoid of all thought. They were actually seen as being more capable of emotions and sensations than their less exposed selves. They didn’t have less mental life but a different mental life.

More here.

Mario Kaiser in Guernica:

They remained in their cells, silent. They no longer believed in life after Guantánamo. They resisted a system that kept them in the dark about their future. They refused to defend themselves against mere accusations.

They were three proud Arab men, and they despised the America they came to know in Guantánamo. They didn’t smile like the man at the end of the chain. They didn’t offer themselves as spies, hoping that America would let them go.

At some point during their captivity, these three men began to retreat. They no longer touched the food the guards pushed through the holes in the doors of their cells. Their bodies dwindled. Their lives hung on thin yellow tubes shoved down their nostrils each morning to let a nutrient fluid drip into their stomachs. In their minds, nothing changed. They didn’t want to stay, and one night, on June 9, 2006, they decided to leave Guantánamo. They climbed on top of the sinks in their cells and hanged themselves.

In the Pentagon’s view, the men hanging from the walls of their cells were assassins whose suicides were attacks on America. The Pentagon struck back.

The story of the lives and deaths of these prisoners is an odyssey of three young men who left for Afghanistan and ended up in Cuba. It is the story of a war against a terror that is difficult to define, a war that the United States government wages even in the cells of its prisoners. It is about a place, Camp Delta, that exposes the asymmetry of this war, and it leads to the front lines—and the American lawyers standing between them, struggling to defend presumed enemies of their country. It is the story of the internal and external battle over Guantánamo.

More here.

Justin E. H. Smith in his personal blog:

I dreamt last night that I was sharing a taxi with Putin from Moscow to Sheremetyevo airport. He was being very friendly and I could tell he liked me. I felt like a coward and a moral cretin for not saying anything critical that would cause him to not like me, and at the same time I kept trying to convince myself that there were strong pragmatic reasons for maintaining good relations, at least for now, as this would enable me to eventually write more revealingly about him. I knew this was bullshit, however, and that I was really just a grovelling sycophantic underling who craved the approval of people in power. Then we got into a massive traffic jam, and I was so filled with self-hatred and dread that I woke up.

In real life I had shared a taxi from Moscow to Sheremetyevo, earlier that same day, with a kind, gentle, architect from Berlin. By 'architect' I mean one of those people from Berlin who talks about 'space' a lot and who participates in panels with philosophers. He has probably never built any buildings, but nor has he blown any up, which is why I am wondering why he got replaced by Putin in my dream.

We had been, earlier in the day, on a panel in front of a few hundred people and a number of angry journalists. We were a motley crew of philosophers and political activists, and to be perfectly honest my reason for accepting the invitation was somewhat disingenuous: it meant an opportunity to go back to Russia after what seems like a lifetime away.

More here.

Jessica Sequeira in the Boston Review:

Two days before I met with Uki Goñi, his analysis of president Cristina Fernández de Kirchner and the crisis in Argentina was the top article on the Guardian website. Goñi is a correspondent for British newspapers, covering events in Argentina, but his professional experiences before this are enough for a number of lives. He arrived in the city in his early twenties and began work as a journalist at the Buenos Aires Herald, an English language daily and the city’s only newspaper reporting on missing people during the dictatorship. Over the next decade he focused on his band Los Helicópteros, and then wrote three books: El Infiltrado. La verdadera historia de Alfredo Astiz, on the activities of the ESMA, an illegal detention center during the country's National Reorganization Process (1976-1983) responsible for disappearances, tortures, and illegal executions; Perón y los Alemanes, on Perón's involvement with Nazi spies in the country; and The Real Odessa, on Nazi criminals' escapes to Argentina.

Jessica Sequeira: Why did you come to Buenos Aires?

Uki Goñi: My life story is way complicated. I was born in the States, where I lived until I was fourteen, then my family moved to Ireland, where I lived until I was twenty-one, then I came here. But my family background is Argentine and my parents were Argentine. I wanted to stay in Ireland very much. Very much. But there was tremendous family pressure on me to come here. I am an Argentine citizen, and when I turned twenty-one—no, eighteen—the military service was still obligatory, so I had to come for that. I tried staying on in Ireland, enrolling at Trinity College. But basically I ran out of money, and they wouldn’t give me a scholarship because they said my father was an ambassador and I didn’t need it. I couldn’t really work because I wasn’t Irish either; I could be there as a student but I couldn’t work. I had like 300 pounds or something, that was all.

More here.

Alex Bellos in The Guardian:

Irishman Colm Mulcahy is a legendary cardsmith in the mathe-magical community, and his lovely new book Mathematical Card Magic is jammed with entertaining and thought-provoking tricks.

Here's one that's in the book.

The good thing about this trick is that you need an attractive assistant, which is one of the best things about being a magician.

Okay, the assistant doesn't need to be attractive. But I like to aim high, and will assume that she is for the remainder of this post.

The trick was invented by William Fitch Cheney Jr, a US mathematics professor, in 1951. It was originally called Telephone Stud since it could be done over the phone. Mulcahy calls it Fitch Cheney's Five-Card Twist.

First the magician leaves the room, leaving the attractive assistant with the audience. She gives a full deck of cards to an audience member, and asks him or her to shuffle it and then to choose any five cards.

The assistant takes the cards, looks at them, places one face down, and places the four others face up and side by side.

The magician is allowed back in. He glances at the table and – abracadabra – names the hidden card. The audience gasps in awe, since there was no way he knew which cards had been chosen.

So how did he do it?

More here. [Thanks to Jennifer Oullette.]

From BlackPast.org:

Mildred Loving always insisted she was no civil rights pioneer, but Loving. v. Virginia, the 1967 Supreme Court case that bears her name, established the legal right to interracial marriage across the United States. In memory of Mildred Loving, who died on May 2, 2008, University of Oregon historian Peggy Pascoe, author of the new book, What Comes Naturally: Miscegenation Law and the Making of Race in America , discusses the many meanings of Loving v. Virginia.

When Richard Loving and Mildred Jeter decided to get married in June 1958, laws banning interracial marriage had been in effect for nearly three centuries. The colonies of Maryland, Virginia, and Massachusetts had banned intermarriage in 1664, 1691, and 1705. After the American Revolution, states passed similar laws. During the Civil War, interracial marriage acquired a new name–“miscegenation”-and miscegenation laws became the foundation for the system of racial segregation in railroads, schools, parks, and cemeteries that prevailed into the 1960s. When this regime was at its height, 30 states banned interracial marriage, many of them prohibiting whites from marrying Chinese, Japanese, Filipinos, and American Indians as well as blacks. Judges justified these laws by insisting that interracial marriage was somehow “unnatural,” a claim that became so pervasive that by 1958, 94 percent of Americans told pollsters they opposed interracial marriage. Richard Loving and Mildred Jeter had grown up in Central Point, Virginia, a town so tiny that whites, blacks, and Indians had been mixing as far back as anyone could remember. Richard was the son of a “white” truck driver who worked for a well-off “Negro” farmer. Mildred, who said she was “part negro and part Indian,” fit into the catch-all category of “colored.” The labels “white” and “colored” carried enough weight that Richard and Mildred attended different schools and churches. Still, they knew each other even before they met at a local dance and started dating. When Richard was 24 and Mildred was 18, they decided to get married.

Richard knew they had no hope of getting a license in Virginia, so the pair traveled toWashington, D.C. to get married, returning with a marriage certificate that they framed and placed on a wall of the home they shared with Mildred's parents. Most of their Central Point neighbors paid little attention to the marriage, but someone told the Caroline County sheriff, who vowed to put a stop to it. The newlyweds had lived together for a little more than a month when they were awakened in the middle of the night by the sheriff and his deputies, who walked through the unlocked door of the house and right into the Lovings' bedroom to arrest them.

More here. (Note: One post throughout February will be dedicated to Black History Month.)

Carl Zimmer in The New York Times:

In 2011, a 66-year-old retired math teacher walked into a London neurological clinic hoping to get some answers. A few years earlier, she explained to the doctors, she had heard someone playing a piano outside her house. But then she realized there was no piano. The phantom piano played longer and longer melodies, like passages from Rachmaninov’s Piano Concerto number 2 in C minor, her doctors recount in a recent study in the journal Cortex. By the time the woman — to whom the doctors refer only by her first name, Sylvia — came to the clinic, the music had become her nearly constant companion. Sylvia hoped the doctors could explain to her what was going on.

…For their experiment, Sylvia put on earphones and sat with her head in a scanner that detects the magnetic field produced by the brain. On the day of the study, she was hearing selections from Gilbert and Sullivan’s “H.M.S. Pinafore.” Every few minutes the scientists would switch to Bach for 30 seconds, to tamp down the hallucination. When the real music stopped, Sylvia pressed numbers on a keyboard to rate the strength of her hallucinations while the scanner recorded her brain activity. Dr. Kumar and his colleagues later pored over the data. They compared Sylvia’s brain activity when the hallucinations were strongest with when they were at their weakest. They found that a few regions consistently produced stronger brain waves when the hallucinations were louder. It turned out that they are regions that we all use when we listen to music. One region becomes active when we perceive pitch, for example. Another region becomes active when we recall a piece of music. Dr. Kumar argues that these results support a theory developed by Karl Friston of the Wellcome Trust Center for Neuroimaging. (Dr. Friston is a co-author of the new study.) Dr. Friston has proposed that our brains are prediction-generating machines. Our brains, Dr. Friston argues, generate predictions about what is going to happen next, using past experiences as a guide. When we hear a sound, for example — particularly music — our brains guess at what it is and predict what it will sound like in the next instant. If the prediction is wrong — if we mistook a teakettle for an opera singer — our brains quickly recognize that we are hearing something else and make a new prediction to minimize the error.

More here. (Note: Could this explain deja vu?)

Bob Tomlinson. Dance II: The Gaze of Death. 2010.

Oil and collage on canvas.

More here and here.

by Caitlin Gianniny

Contributing to the growing buzz around synesthesia, the third episode of HBO’s new series True Detective revealed that Matthew Mcconaughey’s character is a synesthete. Bloomberg Businessweek joined the ranks last month as well publishing an article titled The Mind's Eye: Synesthesia Has Business Benefits by Caroline Winter, discussing how synesthesia can be an asset in the workplace as a tool for cross-sensory design and creativity. As someone with synesthesia I applaud the positive public reception of it as legitimate and not only “non-harmful” but potentially beneficial for those who experience it as fellow synesthete Maureen Seaberg does. Unfortunately, however, the article overgeneralizes findings in research in relation to creativity and the universality of synesthetic experiences.

Due to the higher prevalence of synesthesia amongst people working in the arts (Vladimir Nabokov, David Hockney and Pharrell Williams, to name a few), the question as to whether synaesthesia may predispose individuals to be creative has been raised by synesthetes and researchers alike. Winter highlights “enhancing creativity and innovation” as a “professionally beneficial side effect” of some types of synesthesia, citing a 2004 study from the University of California at San Diego in which synesthetes scored twice as high as controls on Torrance Tests of Creative Thinking.

However, a 2008 study conducted by Jamie Ward et al. at the University of Sussex that explicitly examined links between synesthesia, art and creativity concluded that while synesthetes outperformed controls on some measures of creativity these findings do not translate into the cognitive flexibility necessary for creativity per se. “The cardinal feature of creativity is to think beyond the boundaries of existing associative knowledge” and “there is no convincing evidence that synaesthetes are more capable of doing this than other individuals.” Ward et al. suggest that the atypical experience of synaesthesia may bias synesthetes “towards the creative arts” and that this “artistic bias” is confused with creativity.

Read more »

Nathan Schneider in Waging Non-Violence:

In the heady early days of Occupy Wall Street, there was a lot of talk about whether this thing was really a movement or something else, something presumably less worthy of attention. In an early Room for Debate discussion at The New York Times, for instance, the eminent social movement scholar Stephen Zunes stressed that “protests are not a movement”; I insisted, in the same discussion, on calling Occupy an “occupation-turned-movement.” To me, the evidence was this: Occupy was confounding the normal political spectrum. It wasn’t just people aligned with what are normally called the left or right, but an assemblage of people who reflected the inadequacy of the right-and-left spectrum for reflecting people’s longings — libertarians and anarchists, socialists and liberals, veterans and peaceniks, conservatives and utopians.

Over time, a more familiar leftist activist culture came to dominate the movement; at right about that time (with the help of coordinated repression) it started losing steam. But I’m reminded of that early movement moment by the release of Joseph Bottum’s new book, An Anxious Age: The Post-Protestant Ethic and the Spirit of America. I once met Bottum around his dinner table when he was editor of First Things, an organ of religious neoconservatism; he’s also a writer for The Weekly Standard and an avid science fiction reader. He explains in an interview on the book’s Amazon page (which Paul Elie points to at Everything That Rises):

In some ways, An Anxious Age really began when I was sent out to report on the protestors at Occupy Wall Street — and couldn’t finish the assignment. I could feel a spiritual anxiety about modern civilization radiating from nearly all of them, but I could find no easy way to explain it.

Now, two years later, this book is my answer: Not just those protestors, but nearly everyone today is driven by supernatural concerns, however much or little they realize it. Radicals and traditionalists, liberals and conservatives — together with politicians, artists, environmentalists, followers of food fads, and the chattering classes of television commentators: America is filled with people frantically seeking confirmation of their own essential goodness. We are a nation of individuals desperate to stand on the side of morality—anxious to know that we are righteous and dwell in the light.

More here.

Matt Taibbi in Rolling Stone:

Call it the loophole that destroyed the world. It's 1999, the tail end of the Clinton years. While the rest of America obsesses over Monica Lewinsky, Columbine and Mark McGwire's biceps, Congress is feverishly crafting what could yet prove to be one of the most transformative laws in the history of our economy – a law that would make possible a broader concentration of financial and industrial power than we've seen in more than a century.

But the crazy thing is, nobody at the time quite knew it. Most observers on the Hill thought the Financial Services Modernization Act of 1999 – also known as the Gramm-Leach-Bliley Act – was just the latest and boldest in a long line of deregulatory handouts to Wall Street that had begun in the Reagan years.

Wall Street had spent much of that era arguing that America's banks needed to become bigger and badder, in order to compete globally with the German and Japanese-style financial giants, which were supposedly about to swallow up all the world's banking business. So through legislative lackeys like red-faced Republican deregulatory enthusiast Phil Gramm, bank lobbyists were pushing a new law designed to wipe out 60-plus years of bedrock financial regulation. The key was repealing – or “modifying,” as bill proponents put it – the famed Glass-Steagall Act separating bankers and brokers, which had been passed in 1933 to prevent conflicts of interest within the finance sector that had led to the Great Depression. Now, commercial banks would be allowed to merge with investment banks and insurance companies, creating financial megafirms potentially far more powerful than had ever existed in America.

More here.

Megan McArdle in The Atlantic:

I once asked a talented and fairly famous colleague how he managed to regularly produce such highly regarded 8,000 word features. “Well,” he said, “first, I put it off for two or three weeks. Then I sit down to write. That’s when I get up and go clean the garage. After that, I go upstairs, and then I come back downstairs and complain to my wife for a couple of hours. Finally, but only after a couple more days have passed and I’m really freaking out about missing my deadline, I ultimately sit down and write.”

Over the years, I developed a theory about why writers are such procrastinators: We were too good in English class. This sounds crazy, but hear me out.

Most writers were the kids who easily, almost automatically, got A's in English class. (There are exceptions, but they often also seem to be exceptions to the general writerly habit of putting off writing as long as possible.) At an early age, when grammar school teachers were struggling to inculcate the lesson that effort was the main key to success in school, these future scribblers gave the obvious lie to this assertion. Where others read haltingly, they were plowing two grades ahead in the reading workbooks. These are the kids who turned in a completed YA novel for their fifth-grade project. It isn’t that they never failed, but at a very early age, they didn’t have to fail much; their natural talents kept them at the head of the class.

More here.

A few days ago, Zujaja posted this article on 3QD, calling into question the value of mammograms. Here is a reply from the American College of Radiology:

According to the American College of Radiology and Society of Breast Imaging, the recent breast cancer screening article (Miller et al) published in the British Medical Journal (BMJ) (1) is an incredibly misleading analysis based on the deeply flawed and widely discredited Canadian National Breast Screening Study (CNBSS). The results of this BMJ study, and others resulting from the CNBSS trial, should not be used to create breast cancer screening policy as this would place a great many women at increased risk of dying unnecessarily from breast cancer.

Experts called on to review the CNBSS confirmed that the mammography quality was poor (2). The trial used second hand mammography machines, which were not state of the art at the time of the trial. The images were compromised by “scatter,” which makes the images cloudy and cancers harder to see since they did not employ grids for much of the trial. Grids remove the scatter and make it easier to see cancers. Also, technologists were not taught proper positioning. As such, many women were not properly positioned in the machines, resulting in missed cancers. And the CNBSS radiologists had no specific training in mammographic interpretation. The CNBSS own reference physicist stated that “…in my work as reference physicist to the NBSS, [I] identified many concerns regarding the quality of mammography carried out in some of the NBSS screening centers. That quality [in the NBSS] was far below state of the art, even for that time (early 1980s).”(3)

In this latest BMJ paper, only 32 percent of cancers were detected by mammography alone. This extremely low number is consistent with poor quality mammography. At least two-thirds of the cancers should be detected by mammography alone (4).

More here. [Thanks to Sughra Raza.]

From The Economist:

In a paper just published in Science, a group at Harvard, led by Justin Werfel, describes termite-inspired robots that can build things by combining magnetic bricks of a standard size. All their human controller has to do is program them with a few appropriate rules and leave them to get on with it.

Robot construction teams are not, in themselves, new. Researchers at the University of Pennsylvania have already demonstrated a system which uses remotely controlled flying robots to build things. What makes Dr Werfel’s approach different is that instead of having a controlling force, in the form of a computer program, sitting at the centre telling everything else what to do (as was the case in Pennsylvania), control is distributed throughout the system’s components, which cannot communicate with each other. The robots, which are little wheeled contraptions, do not need to see the bigger picture.

In the case of termites, the bigger picture is provided by natural selection, which has, over the millennia, refined the rules that individual termites obey. In the case of Dr Werfel’s robots, a human designer specifies the desired outcome and, with the help of a program developed by the team, generates the rules that will lead to its construction, with which each robot is then programmed. All that remains is to place a foundation brick to show the robots where to start building.

More here.

Hamzah Saif in Chapati Mystery:

Rap’s transition from the poetry of marginalized African American communities to the mega-hits circulating in mainstream America today draws fierce debate. Consumerism and commodification are frequently found guilty of eviscerating a once-radical movement with the market’s golden handcuffs, swapping its class politics for “mere spectacle.” In contrast, Western popular and academic assessments of rap’s journey beyond American borders, particularly in the “Muslim world,” are markedly inattentive to this commercialism. Instead, this rap evokes a virtually unanimous nostalgia. There, 1986 Los Angeles is found alive in 2013 Lebanon, and New York’s Public Enemy and L.A.’s N.W.A are discovered rhyming through Beirut’s Rayess Bek and Tehran’s Yas. So prevalent is this penchant for locating the dissent lost in American rap in “over there” rap that the Washington D.C.-based think-tank, Middle East Institute, finds Iran’s Ayatollahs battling a reanimated Tupac, and Wall Street Journal has rappers soundtracking revolt from Egypt to Iran. The anachronism of finding 1980’s Ice Cube in contemporary Islamabad can be plausible only if one abundantly ignores the realities of contemporary rap. In a landscape where middle class white purchasers have dictated the contours of the genre’s production since at least 1992, it is particularly absurd to impose upon non-American “Muslim” rappers the romantic notion that their rap is protest. Imagining a resurrection of resistance in “over there” rap shortchanges the breadth of the non-American musical movements. Instead, they are much more productively seen as artists in the peripheral markets of globalized rap. Such a lens appropriately situates the rappers, and accords their work the creativity and artistry it deserves.

Far from culturally-appropriate replicas of bygone American rappers, Middle East and South Asia rappers are creators of an entirely new art, vastly expanding the frontiers of the genre. “It may not have started in our communities, but just like cricket”, says Islamabadi rapper Xpolymer Dar (Muhammad Dar), “we have made rap our own.” Indeed, in Dar’s country of Pakistan, where rap is a growing underground music genre, the ‘80s American rhymes for race and class justice are judged to have little resonance with Pakistani realities. Instead, it is the stylings of hyper-commercialized contemporary artists such as Eminem and 50 Cent that find ears, and have provided the launching pad for contemporary Pakistani rappers.

More here.