Michael Saler in the Times Literary Supplement:

The child may be father to the man, but how did a girl become mother to the monster? We continue to ask that of Mary Shelley, who wrote Frankenstein, or the Modern Prometheus (1818) before she turned twenty. It is a startling work from someone so young, combining profound philosophic disquisitions with melodramatic blood and thunder. Some see it as the first science fiction novel, but as Roseanne Montillo shows in The Lady and Her Monsters, Shelley’s narrative of a scientist’s quest to discover and harness the “principle of life” was less an extrapolation into the future than a faithful representation of contemporary practices. Indeed,Frankenstein is one of the earliest horror novels about modernity, directly confronting the instabilities provoked by the scientific, Industrial and French Revolutions. Shelley seemed predestined for this task: she was the daughter of the Enlightenment philosopher William Godwin and the radical critic and early feminist Mary Wollstonecraft, as well as the wife of the Romantic poet Percy Bysshe Shelley. The novel’s power stems from its young author’s often ambivalent wrestling with Enlightenment and Romantic responses to modernity, as well as her own traumas involving issues such as parenting and childbirth. (Her mother died eleven days after giving birth to her, and Shelley herself lost her first child shortly before commencing the book.)

More here.

Questions of what punk is aside, it’s difficult to deny that, other than the crude beauty of the Ramones, the noisy dirges of bands like Flipper, or the shouts that “Civilization’s Dying” by the Indianapolis band Zero Boys, punk is best explained by its style. It’s hard to say whether somebody thinks like a punk, but if you see somebody with a red Mohawk and a bullet belt, chances are you will make assumptions as to which subculture that person best relates. And while people who might identify as punk will probably tell you they aren’t into high fashion, it is hard to ignore the profoundly impactful relationship between punk and fashion, intertwined since Dame Vivienne Westwood and Malcolm McLaren turned their Kings Road boutique into the iconic SEX store in 1974. And now everything that Westwood, McLaren, Johnny Rotten (née Lydon), Richard Hell, Patti Smith, and a host of other punks wore, and everything that followed, is getting the high-art treatment with the Metropolitan Museum of Art exhibition PUNK: Chaos to Couture.

more from Jason Diamond at Paris Review here.

Paul Ekman in Big Think:

Spotting a micro expression is the single most useful thing. This is an expression that lasts about a 25th of a second. We’ve tested over 15,000 people in all walks of life and over 99 percent of them don’t see them and yet with an hour's training on the Internet they can learn to see them. So if you want to catch liars, learn how to see micro expressions, use the micro expression training tool on my website.

However, that may only tell you that the person’s concealing an emotion. That’s a lie. It’s not going to tell you how they really feel. It may not tell you that they’re the perpetrator of a crime. Take this example – it’s a terrible example, but I have to use it: my wife is found dead. I will be the first suspect because, regrettably, the person most likely to kill their wife is the husband.

So I’m the first suspect but I love my wife. I didn’t kill her. The police are wasting their time and they’re insulting me. Time is going by and they’re not looking for the right person. I could be furious at them and concealing my anger. And so if you spot my concealed anger, it doesn’t mean I killed my wife. It only means that I’m concealing my anger.

More here.

Mohammed Hanif in The Guardian:

Here's a little fairytale from Pakistan. Fourteen years ago a wise man ruled the country. He enjoyed the support of his people. But some of his treacherous generals thought he wasn't that smart. One night he was held at gunpoint, handcuffed, put in a dark dungeon, sentenced to life imprisonment. But then a little miracle happened; he, along with his family and servants, was put on a royal plane and exiled to Saudi Arabia, that fancy retirement home for the world's unwanted Muslim leaders.

Two days ago that same man stood on a balcony in Lahore, thanked Allah and said: Nawaz Sharif forgives them all.

But wait, if it was a real fairytale, Imran Khan would have won the election instead, right? Can't Pakistani voters tell between a world-famous, world cup-winning, charismatic leader and a mere politician who refers to himself in the third person?

Well he has, sort of. But not in the way he would have liked. Visiting foreign journalists have profiled Imran Khan more than they have profiled any living thing in this part of the world. If all the world's magazine editors were allowed to vote for Imran Khan he would be the prime minister of half the English-speaking world. If Imran Khan had contested in west London he would have won hands-down. But since this is Pakistan, he has won in Peshawar and two other cities. His party is set to form a government in Khyber Pakhtunkhwa, that north-western frontier province of Pakistan which Khan's profile writers never fail to remind us is the province that borders Afghanistan and the tribal areas that the world is so scared of. Or as some others never fail to remind the world: the land of the fierce pathans.

More here.

The United Nations categorizes Bangladesh as a moderate Muslim democracy. Meanwhile, the current Foreign Minister called Bangladesh a secular country. She defined Bangladesh to be a “non-communal country” with a “Muslim majority population”. The Foreign Minister further added that the concept of a moderate Muslim democracy cannot be applied in the case of Bangladesh because it fought its war of independence on basis of the ideal of secularism. For Bangladesh, embracing religion or creating a secular identity has been a major contestation in the creation of its national identity. Identity questions for Bangladesh still stand: is it a country of secular Bengalis or Muslim Bangladeshis? This split personality of Bangladesh confounds the international observer. For an outsider, it makes perfect sense to call it a moderate Muslim democracy as a Muslim majority population lives in a country that recognizes Islam as the state religion. Since the Shahbag movement has erupted with the demands of the death penalty for the war criminals, international media remains substantially silent about it.

more from Lailufar Yasmin at berfrois here.

From The Telegraph:

Angelina Jolie in The New York Times:

MY MOTHER fought cancer for almost a decade and died at 56. She held out long enough to meet the first of her grandchildren and to hold them in her arms. But my other children will never have the chance to know her and experience how loving and gracious she was. We often speak of “Mommy’s mommy,” and I find myself trying to explain the illness that took her away from us. They have asked if the same could happen to me. I have always told them not to worry, but the truth is I carry a “faulty” gene, BRCA1, which sharply increases my risk of developing breast cancer and ovarian cancer. My doctors estimated that I had an 87 percent risk of breast cancer and a 50 percent risk of ovarian cancer, although the risk is different in the case of each woman. Only a fraction of breast cancers result from an inherited gene mutation. Those with a defect in BRCA1 have a 65 percent risk of getting it, on average.

Once I knew that this was my reality, I decided to be proactive and to minimize the risk as much I could. I made a decision to have a preventive double mastectomy. I started with the breasts, as my risk of breast cancer is higher than my risk of ovarian cancer, and the surgery is more complex. On April 27, I finished the three months of medical procedures that the mastectomies involved. During that time I have been able to keep this private and to carry on with my work.

More here.

Sughra Raza. “Statue of Liberty – after Giacometti” 2013.

Digital photograph of a piece of casting bronze found in a heap of discarded scraps.

by Colin Eatock

You applied to the program, and you got in. Then you spent the next four, six, eight or more years stroking the capricious egos of professors, jockeying for position within your peer group and marking bad undergraduate essays for the minimum wage. You completed the research, the grant applications, the writing, the comprehensive exams, and finally the defence.

You got through it all, somehow – and now it's yours. You walked across the stage at a graduation ceremony, and an Important Person in a robe gave you the paper scroll that made it official. You are no longer a Mr. or a Ms. Now, you are a Doctor. You have a PhD.

A PhD isn't just something you've acquired, it's something you've become. It's part of who you are – and you're proud that you've transformed yourself in a way that's meaningful to you. Now that you can hold it in your hands, you feel you are someone special, and you want to tell the whole world.

But can you – or should you? And if so, how?

This is where it gets tricky. Indeed, knowing when it is professionally and socially acceptable to “use” your PhD – to call yourself Doctor, and to hope to be addressed as such in return – is a minefield where values, conventions and contexts intersect in fluid and intricate ways. And nowhere has the question ever been more perplexing than in North America today.

Ironically, this issue is often less troublesome in parts of Europe, Asia and Latin America. In many societies, scholarship and professional rank are highly respected things – and terms of address are an art form, requiring subtlety and precision. It would be tantamount to an insult to fail to address any kind of a doctor as Doctor.

But in North America – where traditions are discarded, hierarchies are flouted, and everything is supposed to be so much easier as a result – the rules surrounding the PhD designation are as clear as mud. Today's freshly minted scholars stand on shifting sands, and often have no idea when or where – or even if – it is acceptable to casually slip the initials Dr. in front of their name.

Read more »

by S. Abbas Raza

The light is very dramatic in the mountains of the Eisacktal at sunrise and sunset and changes from minute to minute. Even at a given time the sky can often look completely different in different directions. Yesterday evening I took a walk from my house in Brixen to the nearby village of Neustift and took some photographs along the way. Here they are without further commentary:

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Dough Henwood interviews Mark Blyth:

J. Malcolm Garcia in Guernica:

Moutasem and Sarah watch their breath in the frigid February air. We are in the principal’s office of Muhammad al-Fatih, a secondary school for teenagers of Syrian refugees in Antakya, Turkey. The school has no heat, but it is better to freeze here than to be in Syria right now, my Syrian translator Hazim tells me. There, the army patrols villages and cities, killing suspected activists. Men, women, children. No one is safe. If the army could arrest the air, he says, it would.

Hazim is a Sunni Muslim, as are the students in the school and the rebels in the Free Syrian Army (FSA). The rebels have been battling the troops of President Bashar al-Assad since March 2011.

Syria’s Alawite minority and Sunni majority have been at odds for hundreds of years. The minority Alawites, like Assad, dominate Syria’s government, hold key military positions, and enjoy a disproportionate share of the country’s wealth.

Moutasem and Sarah, and other children I will meet in the coming days, have had their lives upended by a war made more complicated by centuries of ethnic rivalry.

Moutasem, fifteen, wears black shoes, pressed blue jeans, and a red wool sweater, and slouches, relaxed, in his chair. His eyes stare intently. When he sees me shiver in the cold, he offers me his coat.

Richard Marshall interviews Edouard Machery in 3:AM Magazine:

3:AM: I think one way that we can immediately see the importance of your approach to philosophy and cognitive science is by discussing your work on racism. Racism has traditionally been thought of as either a question of nature – roughly, the thought that we’re born to think in racial terms– or nurture – roughly, our culture, upbringing, environment constructs races, and that they don’t exist in nature. You took the two research traditions, the nature tradition and the nurture tradition, and combined them. Can you say something about why you thought this combined approach was important at the time and what difference such an approach has made on research into this? Has it been an approach that has been well received by those in the previously opposing camps?

EM: Many social phenomena, such as racism, have been studied by, one the one hand, cultural anthropologists, sociologists, and historians, and on the other hand, by biologists and by evolutionary-minded behavioral scientists (anthropologists and psychologists). Sadly, these two traditions have failed to engage with one another, and, as a result, our understanding of many social phenomena remains incomplete. In my opinion, it is uncontroversial that social and psychological phenomena like racism or morality result from evolved cognitive structures, whose understanding requires an evolutionary perspective, but that many of their properties are the product of contingent historical trajectories. Integrating the two explanatory traditions is what I called the “integration challenge.” In my view, the theory of cultural evolution provides a framework for this integration.

[Photo of Gil-White from his home page.]

Racism is a case in point. As I have argued, following in part Gil-White’s groundbreaking work, we have evolved a sensitivity to “ethnic markers” (roughly, to markers such as clothes, accent, etc., that indicate what cultural group one belongs to) and a motivation to interact preferentially with members of own our cultural group. Racism is a by-product of this evolved sensitivity and motivation, and it emerges when skin color and other physical properties trigger our sensitivity to ethnic markers.

This hypothesis is useful to understand the unity of a large range of social and psychological phenomena, whose fundamental identity has often been ignored, or even denied, by historians and cultural anthropologists. On the other hand, research in history and cultural anthropology is needed to understand the peculiarities of racism in different historical contexts.

Over at Philosophy Bites:

Corey Robin in The Nation:

In the last half-century of American politics, conservatism has hardened around the defense of economic privilege and rule. Whether it’s the libertarianism of the GOP or the neoliberalism of the Democrats, that defense has enabled an upward redistribution of rights and a downward redistribution of duties. The 1 percent possesses more than wealth and political influence; it wields direct and personal power over men and women. Capital governs labor, telling workers what to say, how to vote and when to pee. It has all the substance of noblesse and none of the style of oblige. That many of its most vocal defenders believe Barack Obama to be their mortal enemy—a socialist, no less—is a testament less to the reality about which they speak than to the resonance of the vocabulary they deploy.

The Nobel Prize–winning economist Friedrich Hayek is the leading theoretician of this movement, formulating the most genuinely political theory of capitalism on the right we’ve ever seen. The theory does not imagine a shift from government to the individual, as is often claimed by conservatives; nor does it imagine a simple shift from the state to the market or from society to the atomized self, as is sometimes claimed by the left. Rather, it recasts our understanding of politics and where it might be found. This may explain why the University of Chicago chose to reissue Hayek’s The Constitution of Liberty two years ago after the fiftieth anniversary of its publication. Like The Road to Serfdom (1944), which a swooning Glenn Beck catapulted to the bestseller list in 2010,The Constitution of Liberty is a text, as its publisher says, of “our present moment.”

But to understand that text and its influence, it’s necessary to turn away from contemporary America to fin de siècle Vienna.

More here.

From Smithsonian:

The worlds of architecture and scientific illustration collided when Macoto Murayama was studying at Miyagi University in Japan. The two have a great deal in common, as far as the artist’s eye could see; both architectural plans and scientific illustrations are, as he puts it, “explanatory figures” with meticulous attention paid to detail. “An image of a thing presented with massive and various information is not just visually beautiful, it is also possible to catch an elaborate operation involved in the process of construction of this thing,” Murayama once said in an interview. In a project he calls “Inorganic flora,” the 29-year-old Japanese artist diagrams flowers. He buys his specimens—sweetpeas (Lathyrus odoratus L. , Asiatic dayflowers (Commelina communis L.) and sulfur cosmos (Cosmos sulphureus Cav.), to name a few—from flower stands or collects them from the roadside. Murayama carefully dissects each flower, removing its petals, anther, stigma and ovaries with a scalpel. He studies the separate parts of the flower under a magnifying glass and then sketches and photographs them.

Using 3D computer graphics software, the artist then creates models of the full blossom as well as of the stigma, sepals and other parts of the bloom. He cleans up his composition in Photoshop and adds measurements and annotations in Illustrator, so that in the end, he has created nothing short of a botanical blueprint.

More here.