Over at the Brooklyn Institute for Social Research, Michael Brent, Christine Smallwood, and Ajay Chaudhary talk to David Albert:

This is a supplemental episode of our podcast series. In this episode of the Podcast for Social Research, Michael, Christine, and I (Ajay) sit down with Professor David Albert of Columbia University to discuss quantum physics, the history of 20th and 21st century physics, the philosophy of science, and a host of related issues, including his recent – and sometimes heated – exchange with Lawrence Krauss. As this episode is so different from our others, and led primarily through Albert’s discussion of quantum physics, the Notations section will be a brief bibliography without time-stamps. We hope you enjoy!*

*- Michael and I will be recording a follow-up to this discussion shortly. To be posted soon!

(You can download here by right-clicking and “save as” or look us up on iTunes)

Yet the two writers actually have a good deal in common. Both collections include “special interest” essays. In Franzen’s case, two thirty-pagers on avian ecology in Europe and China – dense, serious pieces lacking the lovely descriptive touches he can bring to shorter offerings. In Lethem’s case, there is a lot about superheroes, including an essay that finds, in the Batman film The Dark Knight, echoes of “a civil discourse strained to helplessness by panic, overreaction, and cultivated grievance”. Fundamentally, the two share a belief in the healing power of fiction. “Love” is an important word in their critical vocabularies, as in: “What counts is what freedom you [as a writer] can taste, and what love you can offer, from inside the role you’ve been handed” (Lethem); “The curious thing about David [Foster Wallace]’s fiction, though, is how recognized and comforted, how loved, his most devoted readers feel when reading it” (Franzen). Both writers have a tendency to the Messianic. “Fiction is my religion”, Franzen tells us. He doesn’t think it can save the world, but “there is some reasonable chance . . . that it could save your soul”. Lethem, in his bold essay on James Wood, frames their respective relationships to literature with a religious metaphor: “About books I’m Quakerish, believing every creature eligible to commune face-to-face with the Light; he’s a high priest, handing down sacred mysteries”.

more from Claire Lowdon at the TLS here.

Though it is one of the most densely populated and lavishly polluted states in the nation, New Jersey is not home to a single place that deserves to be called a city. Camden, anyone? Or how about Trenton, Newark, Elizabeth, Hoboken, Paterson or Piscataway? Or that chancre sore by the sea, Atlantic City? New Jersey also lacks the regional peculiarities that have nourished novelists in other parts of America – the urban thrum of the Eastern seaboard and the industrial Midwest, the magnolia murk and tortured history of the South, the soul-exposing vastness of the big-sky West, the sun-dazed sprawl of southern California. Instead, New Jersey has suburbs like the one Peter Jernigan retreated to, it has shopping malls, office parks, a seashore, some serious slums, and a thruway that slices through the world’s juiciest petrochemical badlands. And, yes, the Garden State also has a few lovely bucolic pockets.

more from Bill Morris at The Millions here.

In the summer of 2011, the New York Times published an article asking, “Can a Playground Be Too Safe?” It cited recent studies in the US and Europe documenting how antiseptic safety-first playgrounds may actually stunt emotional and cognitive development and leave children not only decidedly bored and under-stimulated but with skewed abilities to manage real-world risk later in life. The research also suggested that claims (made by the manufacturers, who had lobbied for stricter safety standards in the first place) that injuries had decreased overall thanks to the new play equipment may have been incorrect, and that total injuries may have actually risen due to the illusory perception of a danger-free zone. Either way, researchers agreed that mastering challenges, negotiating risks, and overcoming fears were critical to healthy play. It was 1966 all over again. By the end of 2011, there were discernible signs that a backlash to the counter-revolution was emerging. In Battery Park City, the removal of a solitary, recently installed tire-swing (that emblem of 1960s urban play freedom) after a child bumped her head became something of a bellwether, inspiring widespread mockery of what was seen as a farcical overreaction by a handful of Tribeca uber-moms and the neighborhood’s grousing safety militias.

more from James Trainor at Cabinet here.

Los nadies: los hijos de nadie, los dueños de nada.
Los nadies : los ningunos, los ninguneados. —Eduardo Galeano

The Nobodies —excerpt

They rise from the dawn and dress.

They raise the bundles to their heads
And their shadows broaden—
Dark ghosts grounded to nothing.

They grin and grip their skirts.

They finger the gold and purple beads
Circling their necks, lift them
Absently to their teeth. They speak

A language of kicked stones.

And it’s not the future their eyes see,
But history. It stretches
Like a dry road uphill before them.

They climb it.

by Tracy K. Smith

from Duende
Graywolf Press, 2007)

From The Paris Review:

If the authors of Genesis envisioned any one particular fruit dangling from that infamous tree in Eden, scholars argue it was likely the pomegranate. In the Greco-Roman tradition, those same ruby seeds cursed Persephone to an eternal half-life, consigned her to winter after winter with her abductor-husband, Hades, among the pomegranate groves of the dead. From Jerusalem to Athens to Rome, this is the fruit you get when love spoils into lust, when desire goes to seed. This is not a fruit you want to crack open.

Lawrence knows this mythology. His poem is, in fact, a highly compressed commentary on it. He take a tour of three cities—Syracuse, Venice, San Gervasio—and three of their pomegranate orchards. As Lawrence moves among these places, these pomegranates, he moves, too, among the fragments of lost—or soon to be lost—love. (As for his puzzling reference to the “viciousness of Greek women,” maybe he had a bad experience.) The fruits’ imperious grandeur—“barbed, barbed with crowns”—allures and inflames his memory, stoking his violent outcry until it bursts its confines. Literally. One of the wonders of this poem is that it is itself a pomegranate. Its prickly, defensive opening lines call to mind a barbed crown. That crown gives way to a tough rind and bitter pulp, the poem’s central section, with its various fruits and grievances. These, in turn, at long last yield seeds. By his fifth stanza Lawrence is railing about a “fissure,” and pretty soon “the end cracks open with the beginning,” and the poem reveals a prize too ravishing, too delicious, to be anything but the pomegranate’s bejeweled contents:

For my part, I prefer my heart to be broken.
It is so lovely, dawn-kaleidoscopic within the crack.

More here.

From PhysOrg:

It's a project 500 million years in the making. Only this time, instead of playing on a movie screen in Jurassic Park, it's happening in a lab at the Georgia Institute of Technology. Using a process called paleo-experimental evolution, Georgia Tech researchers have resurrected a 500-million-year-old gene from bacteria and inserted it into modern-day Escherichia coli(E. coli) bacteria. This bacterium has now been growing for more than 1,000 generations, giving the scientists a front row seat to observe evolution in action. “This is as close as we can get to rewinding and replaying the molecular tape of life,” said scientist Betül Kaçar, a NASA astrobiology postdoctoral fellow in Georgia Tech's NASA Center for Ribosomal Origins and Evolution. “The ability to observe an ancient gene in a modern organism as it evolves within a modern cell allows us to see whether the evolutionary trajectory once taken will repeat itself or whether a life will adapt following a different path.”

In 2008, Kaçar's postdoctoral advisor, Associate Professor of Biology Eric Gaucher, successfully determined the ancient genetic sequence of Elongation Factor-Tu (EF-Tu), an essential protein in E. coli. EFs are one of the most abundant proteins in bacteria, found in all known cellular life and required for bacteria to survive. That vital role made it a perfect protein for the scientists to answer questions about evolution.After achieving the difficult task of placing the ancient gene in the correct chromosomal order and position in place of the modern gene within E. coli, Kaçar produced eight identical bacterial strains and allowed “ancient life” to re-evolve. This chimeric bacteria composed of both modern and ancient genes survived, but grew about two times slower than its counterpart composed of only modern genes.

More here.

Risk terrain modeling maps various risk factors to identify areas where crimes are more likely to occur. For example, Rutgers University computational criminologist Joel Caplan mapped for Irvington, New Jersey four crime risk factors correlated with shooting incidents. The risk factors were the locations of gang member residences, public bus stops, schools, and facilities like bars, clubs, fast food restaurants, and liquor stores. He found that “the likelihood of a shooting happening at particular 100-foot-by-100-foot places in Irvington during 2007 increases by 143 percent as each additional risk factor affects that place.”

In June, Brantingham and his colleagues published a study that applied Lotka-Volterra equations used by biologists for decades to determine the hunting ranges of animals in the wild to map the territories of street gangs. Their model predicted that 59 percent of gang crimes would occur within two blocks of a border between two gangs and 87.5 percent would occur within about three blocks. When the researchers mapped more than 500 crimes attributed to 13 gangs in a specific area of Los Angeles, they found in fact that 58 percent and 83 percent occurred within two blocks and three blocks of a border respectively. “You would think that we're more complicated than other animals, so a model this simplistic shouldn't work, but I was surprised that it fit as well as it did,” said study co-author Martin Short, an assistant adjunct professor of mathematics at UCLA in Wired UK.

More from Reason.com here.

Mark Bittman in the New York Times:

One of the challenges of arguing that hyperprocessed carbohydrates are largely responsible for the obesity pandemic (“epidemic” is no longer a strong enough word, say many experts) is the notion that “a calorie is a calorie.”

Accept that, and you buy into the contention that consuming 100 calories’ worth of sugar water (like Coke or Gatorade), white bread or French fries is the same as eating 100 calories of broccoli or beans. And Big Food — which has little interest in selling broccoli or beans — would have you believe that if you expend enough energy to work off those 100 calories, it simply doesn’t matter.

There’s an increasing body of evidence, however, that calories from highly processed carbohydrates like white flour (and of course sugar) provide calories that the body treats differently, spiking both blood sugar and insulin and causing us to retain fat instead of burning it off.

In other words, all calories are not alike.

More here.

Nadeem F. Paracha in Dawn:

I have never been a very religious person. But I’ve always been a firm believer. And ironically, over the decades as the intellectual credence and credibility of secularism has continued to grow in my eyes (now more than ever), so has my fascination with religion, especially with the way it is indulged in by my fellow countrymen and women, or for that matter, by me.

I was a child of the 1970s, an era in the sociology of Pakistan that began to seem rather alien when I entered my teens in the 1980s.

One of the major triggers in this respect was, of course, the mushrooming of exhibitionistic religiosity, preliminarily initiated by the state, and then eventually undertaken by large sections of the society as a whole.

I see this process as a kind of self-hypnosis, partaken to not only project religious exhibitionism as some sort of a reflection to define (or redefine) one’s identity as a Pakistani or Muslim, but also (on a more cynical level), understand it as something that attracts economic and political benefits.

More here.

Ten legal scholars propose their own changes to the 225 year-old US Constitution, via NYTimes:

A recent study said that the U.S. Constitution was declining in influence. According to the authors, “the constitutions of the world’s democracies are, on average, less similar to the U.S. Constitution now than they were at the end of World War II.”

As the United States prepares to mark the 225th anniversary of its Constitution, we have the benefit of hindsight that the framers lacked. What should be omitted, clarified or added?

“Sometimes prison sentences — even the most severe — are a rational response to crime. But often, sentences are the product of a political process in which politicians are scared of appearing soft on crime so they do not even question the reasonableness of a proposed criminal law. It is the norm, not the exception, for politicians to reflexively push for harsher sentences without considering empirical evidence about what level of sanction is necessary for deterrence or what impact a sentence will have on communities. It is an environment long on rhetoric and short on reflection.

The Constitution has failed to check this pathological process. The Eighth Amendment bans “cruel and unusual punishments.” But some justices do not think this bans excessive prison terms. And the requirement that a sentence be “unusual” has meant that the justices often do little more than count up states with similar sentences without looking at how states reached those outcomes.”

For the whole debate, click here.

By Nan Levinson, via Al Jazeera:

Former army staff sergeant Andy Sapp spent a year at Forward Operating Base Speicher near Tikrit, Iraq, and has lived for the past six years with PTSD. Seven, if you count the year he refused to admit that he had it, never leaving the base or firing his weapon – and who was he to suffer, when others had it so much worse? Nearly 50 when he deployed, he was much older than most of his National Guard unit. He had put in 17 years in various branches of the military, had a stable family, strong religious ties, a good education, and a satisfying career as a high-school English teacher. He expected all that to insulate him, so it took a while to realise that the whole time he was in Iraq, he was numb. In the end, his PTSD would be be diagnosed he would be given an 80 per cent disability rating, which, among other benefits, entitles him to sessions with a Veterans Administration psychologist, whom he credits with saving his life.

Andy recalls a 1985 BBC series named “Soldiers”, in which a Marine commander says: “It's not that we can't take a man who is 45 years old and turn him into a good soldier. It's that we can't make him love it.” Like many soldiers, Andy had assumed that his role would be to protect his country when it was threatened. Instead, he now considers himself part of “something evil.” So at a point when his therapy stalled and his therapist suggested that his spiritual pain was exacerbating his psychological pain, it suddenly clicked. The spiritual part he now calls his sacred wound. Others call it “moral injury”.

It's a concept in progress, defined as the result of taking part in or witnessing something of consequence that you find wrong, something which violates your deeply held beliefs about yourself and your role in the world. For a moment, at least, you become what you never wanted to be. While the symptoms and causes may overlap with PTSD, moral injury arises from what you did or failed to do, rather than from what was done to you. It's a sickness of the heart more than the head. Or, possibly, moral injury is what comes first and, if left unattended, can congeal into PTSD.

Read the rest here.

Jose Pedro de Freitas, known by his nickname Zé Arigó was born in 1921 or 1922 at a farm site six kilometers outside the town of Congonhas do Campo, in the mountainous state of Minas Gerais. As a young man, he was different, tormented by headaches and a strange white light, and then, as he grew older, dreams. In these, he found himself in an unfamiliar chamber, watching gowned and aproned figures speaking a foreign tongue. One night, a severe, stout, bald man, frock buttoned to his chin—a monster, Arigó would later say separated himself from the others, identified himself as Dr. Adolph Fritz, a German killed in World War I, and announced that he’d selected Arigó to carry out his earthly work. That night of revelation, Arigó awoke screaming. He sought help from doctors and the local priest—to no avail. It was only when he obeyed the surgeon that the nightmares ceased. Speaking German (a language he had never learned) and operating without anesthesia or antisepsis, Arigó used any tool at hand—butcher knives, scissors, rusty garden shears. He removed tumors and kidney stones, scarcely shedding blood. He cured blindness by sliding a blade high behind the orbit. Other times, like Jesus and the paralytic at Capernaum, Arigó simply commanded an illness to desist.

more from Daniel Mason at Lapham’s Quarterly here.

A complex debate has arisen about the relationship between the Enlightenment and the Christian tradition. As the notion of the Christian tradition and of “Western civilisation” have become fused, and as the Enlightenment has come to be seen as embodying Western values, so some have tried to co-opt the Enlightenment into the Christian tradition. The Enlightenment ideas of tolerance, equality and universalism, they argue, derive from the reworking of notions already established within the Christian tradition. Others, more ambiguous about the legacy of the Enlightenment, argue that true liberal, democratic values are Christian and that the radicalism and secularism of the Enlightenment has only helped undermine such values. Both views are wrong. For a start, the historic origins of many of these ideas lie, as we have seen, outside the Christian tradition. It is as apt to describe concepts such as equality or universalism as Greek as it is to describe them as Christian. In truth, though, the modern ideas of equality or universality are neither Greek nor Christian. Whatever their historical origins, they have become peculiarly modern concepts, the product of the specific social, political and intellectual currents of the modern world.

more from Kenan Malik at Eurozine here.

And then you see it. It is an Arab dhow or an Egyptian felucca, boats characterised by an angled hypotenuse sail the shape of a thorn. The sculpture is a curved craft, adrift on the grain of the wood, with a cabin and an angled sail – that schematic lever. We call this the “secretary effect” – the unregenerate moment in Superman comics when the secretary takes off her specs (a synecdoche for all her clothes) and Superman suddenly appreciates the pulchritude that was there all the time. After this delicious shock, you take in the effect of the bronze casting – the transfiguration of an Arp-like objet trouvé into something classical, something measured. Then there is the applied partial patina of grey and grey-white paint on the darker grey of the wood – which reads like dirty salt deposits on a working vessel. The mood it enforces suggests not only shipping but an emblem of age. And we are back with the grim functionary, except that now we can make out the name on the lapel badge – Death.

more from Craig Raine at The New Statesman here.

Richard Evans in New Statesman:

A spectre is haunting Europe: the spectre of unemployment. At the latest count, there were almost 25 million people in the member states of the European Union without a job, an increase of two million on the same point in the previous year. This is well over 10 per cent of the workforce, and in some countries the situation is much worse. At the top of the list is Spain, with 25 per cent unemployed, followed by Greece, with nearly 23 per cent. Particularly hard-hit are the young. In Greece and Spain more than half the workforce below the age of 25 is without a job. The youth unemployment rate across the EU is running at 22 per cent. And there are no signs of the upward trend being reversed.

At the same time, openly neo-Nazi parties are on the rise. In Greece, the Golden Dawn movement shot from nowhere to win 21 seats in the legislature at the May election and 18 in the rerun election a few weeks later, attracting nearly 7 per cent of the popular vote. The party’s flag is black, white and red, like that of the original Nazi Party in Germany, with a swastika-like emblem at the centre (Golden Dawn denies any resemblance and claims that the symbol is a “Greek meander”). Not only has it issued threats of violence against parliamentary deputies who oppose its policies but it has also been involved in numerous violent incidents across Greece. During the campaign, television viewers were treated to the spectacle of a party spokesman assaulting two female politicians during a live debate. In 2012, it campaigned on the election slogan “So we can rid this land of filth”.

More here.

From Scientific American:

What do a chilly reception, a cold-blooded murder, and an icy stare have in common? Each plumbs the bulb of what could be called your social thermometer, exposing our reflexive tendency to conflate social judgments—estimations of another’s trust and intent — with the perception of temperature. Decades of fascinating cross-disciplinary studies have illuminated the surprising speed, pervasiveness and neurobiology of this unconscious mingling of the personal and the thermal.

The blurring of ‘heat’ and ‘greet’ is highlighted in a recent experiment by Ohio University’s Matthew Vess, who asked whether this tendency is influenced by an individual’s sensitivity to relational distress. They found that people high in the psychological attribute called attachment anxiety (a tendency to worry about the proximity and availability of a romantic partner) responded to memories of a relationship breakup with an increased preference for warm-temperature foods over cooler ones: soup over crackers. Subjects low in attachment anxiety — those more temperamentally secure — did not show this “comfort food” effect. In a related part of the same experiment, subjects were asked to reconstruct jumbled words into sentences that had either cold or warm evocations. (Sentence reconstruction tasks involving specific themes are known to unconsciously influence subsequent behavior.) After being temperature-primed, Vess’s subjects rated their perceptions of their current romantic relationship. As in the first condition, subjects higher in attachment anxiety rated their relationship satisfaction higher when prompted with balmier phrases than with frosty ones.

More here.

Grammar

Maxine, back from a weekend with her boyfriend,
smiles like a big cat and says
that she's a conjugated verb.
She's been doing the direct object
with a second person pronoun named Phil,
and when she walks into the room,
everybody turns:

some kind of light is coming from her head.
Even the geraniums look curious,
and the bees, if they were here, would buzz
suspiciously around her hair, looking
for the door in her corona.
We're all attracted to the perfume
of fermenting joy,

we've all tried to start a fire,
and one day maybe it will blaze up on its own.
In the meantime, she is the one today among us
most able to bear the idea of her own beauty,
and when we see it, what we do is natural:
we take our burned hands
out of our pockets,
and clap.

by Tony Hoagland
from Donkey Gospel, 1998
Graywolf Press, St. Paul, Minn.

Derek Thompson in The Atlantic:

You walk into a Starbucks and see two deals for a cup of coffee. The first deal offers 33% extra coffee. The second takes 33% off the regular price. What's the better deal?

“They're about equal!” you'd say, if you're like the students who participated in a new study published in the Journal of Marketing. And you'd be wrong. The deals appear to be equivalent, but in fact, a 33% discount is the same as a 50 percent increase in quantity. Math time: Let's say the standard coffee is $1 for 3 quarts ($0.33 per quart). The first deal gets you 4 quarts for $1 ($0.25 per quart) and the second gets you 3 quarts for 66 cents ($.22 per quart).

The upshot: Getting something extra “for free” feels better than getting the same for less. The applications of this simple fact are huge. Selling cereal? Don't talk up the discount. Talk how much bigger the box is! Selling a car? Skip the MPG conversion. Talk about all the extra miles.

There are two broad reasons why these kind of tricks work. First: Consumers don't know what the heck anything should cost, so we rely on parts of our brains that aren't strictly quantitative. Second: Although humans spend in numbered dollars, we make decisions based on clues and half-thinking that amount to innumeracy.

More here.